



- 





f^l-w 



A 






THE 



PILGRIM'S PROGRESS 



JOHN BUNYAN. 



MOST CAREFULLY COLLATED WITH THE EDITION CONTAINING THE 
AUTHOR'S LAST ADDITIONS AND CORRECTIONS. 



WITH EXPLANATORY NOTES 

BY 

THOMAS SCOTT. CD. 

AND 

A LIFE OF THE AUTHOR 

BY 

JOSIAH CONDER, Esq. 

EMBELLISHED WITH TWENTY-FIVE ENGRAVINGS. 

FOURTH AMERICAN EDITION. 



PHILADELPHIA: 
PRESBYTERIAN BOARD OF PUBLICATION. 



TR3330 

.At 

I84f 









Printed by 

n. s. MARTIEN. 



Stereotyped by s. dooglas wveth, 
No. 7 Pear St., Philadelphia. 



ADVERTISEMENT 

TO THE AMERICAN EDITION 

Bunyan has been picturesquely described as the 
"Prince of Dreamers." He merits a much higher eu- 
logy. His imperishable work, which is here presented 
in a new and beautiful garb, exhibits the chastened 
imagination of the poet; the discriminating knowledge 
of the casuist ; the acuteness of the theologian ; and the 
sweet and gentle spirit of the Christian instructer. He 
enchains his readers by a species of fascination which it 
is difficult to analyze, and which could result only from 
a rare combination of talent. The deeply interested 
attention of the child and the philosopher, of the expe- 
rienced Christian and the admirer of fiction, is alike 
absorbed in his skilfully drawn narrative of the Pil- 
grim's progress from the city of Destruction to his 
celestial home. The reader is at once charmed and 
instructed; his imao-ination is gratified and his heart 
impressed, by the perusal of this extraordinary produc- 
tion. Founded as it is in an intimate acquaintance 
with the workings of the human heart under the im- 
pulse of natural principles and the superadded influ- 
ence of gracious affections, it found its place in the 
hearts of men at its first appearance, and its popularity 
has steadily increased in the lapse of time. No unin- 
A i 



2 ADVERTISEMENT. 

spired volume has perhaps ever been demanded with 
greater eagerness by all classes of readers, or has been 
so astonishingly multiplied through the press. 

No explanation is necessary in presenting a new- 
edition, in a style in some degree commensurate with its 
intrinsic excellence. The whole texture of the volume 
is strictly American in its fabric, and when its typo- 
graphical beauty and the delicacy and finish of its 
engravings are considered, it will be readily acknow- 
ledged that few works of the American or even Euro- 
pean press have surpassed it in point of execution. In 
all respects it is highly creditable to the state of the 
arts in a country which may still be regarded as young 
in efforts of this kind. The encouragement to engage 
in a work so splendid and costly has been derived from 
two individuals, at once the admirers of Bunyan, the 
friends of religion, and the supporters of its institutions. 
— By their liberality, the whole expense of stereotyp- 
ing the volume, and procuring its embellishments, has 
been sustained; so that the Presbyterian Board of 
Publication are enabled to furnish the volume at a 
price greatly beneath that of any similar work. As 
it is, it is commended to public attention, and to that 
Divine blessing which alone can make it an invalu- 
able possession. 



EMBELLISHMENTS. 



Head of Bunyan . . . .to face title 

Vignette .... 

Initial Letter for « Life" 

Initial Letter for Part I. . ♦ 

Christian and Evangelist 

Christian got up to the Gate 

Christian's Burden falls off his Back 

The Palace called Beautiful 

Christian passing the Cave of Pope and Pagan 

Vanity Fair .... 

Demas invites the Pilgrims to the Hill Lucre 

Christian and Hopeful asleep in the grounds of Giant Despair 

Christian and Hopeful escaping from Doubting Castle 

The Delectable Mountains . 

The Pilgrims on Mount Clear 

The Pilgrims .... 

Initial Letter for Part II. . 

Christiana and her Children at the Wicket-gate 

Mercy : — " O Sir, said she, I am faint." 

The Shepherd Boy in the Valley of Humiliation 

Great-heart kills Giant Maul 

The River of the Water of Life 

Destruction of Doubting Castle 

Valiant-for-truth beset with Thieves 

The Land of Beulah ... 



5 

67 
90 
97 
120 
134 
169 
204 
239 
253 
263 
265 
272 
317 
317 
36S 
371 
444 
456 
507 
510 
522 
541 



MMIS1 



Vn<B3E5rjE'S"B , 3S 5PIH®MSIE§PEII©]I 



O ! FOE ONE BHIGHT THOUGH MOMENTARY GLANC3 ; 
SUCH A3 OF OLD IN PATMOS ISLE WAS GIVEN 
TO HIM WHO SAW THE CLOUDS ASUNDEE EIVEN; 
AND, PASSING ALL THE SPLENDOUE OF EOMANCE, 
IN GLOET. AND IN "POMP OF CIECUMSTANCE :" 

THE NEW JEEUSALEM COME DOWN FEOM HEAVEN ;- 
OE THE LEAST MEASURE OF THAT MYSTIC LEAVEN 
WHICH BLESSED OLD BUNTAN'S VTSIONAEY TEANCE I 
BUT VAIN THE PAINTEE'S OE THE POET'S SBTLL, 
THAT HEAVENLY CITY'S GLOEY TO DECLARE ;_ 
ALL SUCH CAN FURNISH IS A VISION FAIE, 
AND GOEGEOUS; HAVING, AS ITS CENTRE STILL, 
HIS CEOSS WHO DIED ON CALVAEY'S HOLY HILL; 
MAN'S ONLY TITJ,E TO ADMITTANCE THEEE. 



MEMOIR OF THE LIFE AND WRITINGS 



JOHN BUNYAN, 





HE most popular religious book in 
English literature, — in which the most 
popular books are of a religious char- 
acter, — is the production of an un- 
educated peasant, who worked his 
way out of the lowest vice and ignorance, not by the force 
of his genius, so much as by that of an impulse which 
quickened his genius into life, and transformed him at once 
intellectually and morally. The finest specimen of well- 
sustained allegory in any language, is the composition of 
this self-taught rustic, who little aimed at literary celebrity 
in the homely parable which he wrote to solace his prison 
hours, for the religious instruction of the common people. 

5 



6 THE LIFE AND WRITINGS 

The most admirable exposition of the elements of Chris- 
tian theology, — one which is so little of a controversial 
or sectarian character, that it may confessedly be read 
without offence by sober-minded Protestants of all per- 
suasions, and yet so comprehensive, as to form the best 
popular body of divinity, — is the composition of an obscure 
itinerant preacher, whose apostolic labours consigned him, 
in the days of the Stuarts, to a twelve years' imprison- 
ment in Bedford gaol, for no other crime than his noncon- 
formity. What is still more remarkable, this work, the 
Odyssey of the English people, — the favourite with young 
and old ; which the poet admires for its imaginative beauty, 
and in which the artist finds the most delightful subjects for 
the pencil; to the extraordinary merit of which, testimony 
has been borne by critics who have had no sympathy 
with either the design and religious spirit of the work, or 
the theological opinions interwoven with it, and who rank 
the realities shadowed in the allegory with the visionary 
creations of romance; — this work — we need not name it — 
the Pilgrim's Progress, is, in fact, a powerful address to 
the conscience ; having no other object than to delineate 
the successive stages of the spiritual life, and to portray 
the mental conflicts of experimental piety, which, to those 
who have no corresponding experience, must appear the 
hallucination of fanaticism. Strange that a work should 
have power so to please the imagination of an indevout 
man, which can be understood only by the heart in which 
religion has its seat; — that those who have not the key to 
the cipher, should still admire the character in which the 
spiritual meaning is veiled, and which experience alone can 
perfectly interpret. But such is the fact. This extraordinary 
work, it has been beautifully remarked by an American 
critic, " is like a painting meant to be exhibited by fire-light : 
the common reader sees it by day. To the Christian (the 
actual pilgrim) it is a glorious transparency; and the light 
that shines through it, and gives its incidents such life, its 
colours such depth, and the whole scene such a surpassing 
glory, is light from eternity, the meaning of heaven." 



OF JOHN BUNYAN. 7 

Religion never offends, so long as she addresses only the 
imagination ; a fact of which, for opposite purposes, the 
Author of all truth and the apostles of error have alike 
availed themselves ; the former to gain access by this 
avenue to the understanding and the conscience, the latter 
to enlist the imagination in the support, of superstition. 
He who spake as never man spake, taught the people in 
parables, and by this means obtained a hearing from those 
who could not bear his hard sayings; and still these divine 
allegories — the matchless parable of the Prodigal Son, for 
instance — have charms for readers who never take home to 
their own bosoms their spiritual import. Rousseau has 
eloquently eulogized the sublime poetry of the Scriptures. 
The Pilgrim's Progress is replete with the spirit of poetry, 
caught from no earthly muse. Bunyan's genius was 
nourished purely from the fountain-head of inspiration. 
He thought in the very dialect of Scripture ; and the 
imagery of the Bible was ever present to his thoughts, as, 
if we may say so, the native scenery of his spiritual birth. 
He was made by the Bible ; educated by the study of it ; 
it was his "book of all learning;" and the simplicity of 
purpose and the intense interest with which he searched its 
contents, as the treasury of heavenly wisdom, rendered 
him, like Apollos, "eloquent and mighty in the Scrip- 
tures," while his mind became more and more imbued with 
their " spirit and life." It has been said with some truth, 
that the genius of his work is Hebrew. " The poetry of 
the Bible," remarks the critic to whom we have already 
referred, "was not less the source of Bunyan's poetical 
power, than the study of the whole Scriptures was the 
source of his simplicity and purity of style. His heart 
was not only made new by the spirit of the Bible, but his 
whole intellectual being was penetrated and transfigured 
by its influence. He brought the spirit and power gathered 
from so long and exclusive a communion with the prophets 
and apostles, to the composition of every page of the Pil- 
grim's Progress. To the habit of mind thus induced, and 
the workings of an imagination thus disciplined, may be 



8 THE LIFE AND WRITINGS 

traced the simplicity of all his imagery, and the power of 

his personifications He wrote from the impulse of his 

genius, sanctified and illuminated by a heavenly influence : 
and its movements were as artless as the movements of a 
little child left to play upon the green by itself."* It is in 
this inimitable simplicity and artlessness, that the work 
comes nearer to the character of the sacred writings than, 
perhaps, any uninspired composition. 

And, like the Scriptures, Bunyan's parable, while it 
commands the admiration of cultivated minds by those 
qualities which delight the imagination, has conveyed in- 
struction and consolation to thousands incapable of appre- 
ciating its genius, and unconscious of the spell which it 
exerted over their minds. To the child, it is a gallery of 
pictures ; to the man of taste, an exquisite drama ; to the 
plain Christian of duller fancy, a chart and road-book of 
his course through this world. With regard to many 
whom the Pilgrim's Progress captivates, it might be said 
of its author as of the Hebrew prophet : " Lo ! thou art 
unto them as a very lovely song of one that hath a pleasant 
voice, and can play well on an instrument : for they hear 
thy words, but they do them not." On the other hand, 
thousands who have had no ear for the music, have 
delighted in the words of the song, and have followed the 
instruction it conveyed : it would not otherwise be adapted 
to the mass of common minds among the lower classes for 
whom it was designed, and upon whom it has, for two 
hundred years, exerted a beneficial effect which it is im- 
possible to bring within any estimate. But the rich vein of 
native good sense and sober pleasantry which runs through 
the work, recommends it to all orders of readers; and the 
Pilgrim's Progress was the favourite of the people, before 
the fame of its author had made its way up to those who 
are called the public. In the " well-told tale," 

" Sweet fiction and sweet truth alike prevail. 
Its humorous vein, strong- sense, and simple style, 
May teach the gayest, make the gravest smile. — 

* North American Review, No. LXXIX. p. 462. 



OF JOHN BUNYAN. 9 

Witty, and well employed, and, like thy Lord, 
Speaking- in parables his slighted word ; 
I name thee not, lest so despised a name 
Should move a sneer at thy deserved fame." 

So Cowper sang fifty years ago ; and the fact that there is no 
longer any danger of moving a sneer by naming the author 
of the Pilgrim's Progress, affords reason to hope that we 
have grown, in this country, somewhat wiser. 

In addition to these various sources of attraction, the 
work possesses, in a considerable degree, the interest of 
autobiography : for it is impossible not to feel that, in the 
progress of his pilgrim, the author is laying open to us his 
own mental history. As he tells us in his homely rhymes, 

" It came from my own heart, so to my head, 
And thence into my fingers trickled." 

This characteristic feature of the parable broadly and hap- 
pily distinguishes it from the heavy ingenuities of didactic 
or sentimental allegorists, such as the brood of imitators 
whom his success raised up, or those who had preceded 
him in the same species of composition. The charge of 
being a plagiarist, or of having been assisted in the compo- 
sition, Bunyan himself indignantly repels : 

" Manner and matter too was all mine own." 

"But," remarks Dr. Southey, "original as Bunyan believed 
his own work to be, and as, in the main, undoubtedly it 
is, the same allegory had often been treated before him."* 

* Mr. Montgomery, in his very able Introductory Essay to the Pilgrim's 
Progress, refers to a poem, entitled "The Pilgrim," in Witney's "Emblems," 
(1585,) the print affixed to which represents a pilgrim leaving the world, 
(a geographical globe,) and travelling towards the symbol of the Divine Name. 
This emblem, with the following stanza, might, it is imagined, have suggested 
to Bunyan the first idea of his story ; though it does not, in fact, present any 
thing beyond the familiar scripture simile : — 

" O happier they that, pondering this arighte, 
Before that here their pilgrimage bee past, 
Resigne this world ; and marche with all their mighte 
Within that pathe that leads where ioys shall last. 
And whilst they maye, there treasure vp their store, 
Where, without rust, it lastes for evermore." 
Dr. Southey mentions a once popular French poem, composed a. n. 1310, 
entitled, " Le Pelerin de la Vie Humaine" as having suggested the Voyage of 

B 



10 THE LIFE AND WRITINGS 

How could it fail to have been employed by religious 
writers, when the outline of the allegory is supplied by the 
Holy Scriptures? In the eleventh chapter of the Epistle 
to the Hebrews, the Christian life is represented as a pil- 
grimage to a better, a heavenly country ; and, in the 
following chapter, we have the heavenly city magnificently 
described. Surely we need look no further for the origin 
of Bunyan's allegory, as regards the main idea of the 
parable. But the felicity with which he has dramatized 
the progress of the Christian pilgrim, is peculiar to him- 
self; and Dr. Southey sums up his examination of the 
works to which it has been thought to bear the strongest 
appearance of resemblance, with the candid and decisive 
conclusion, that "if ever there was a work which carried 
with it the stamp of originality in all its parts, it is that of 
John Bunyan." 

Did its author's claim to originality rest upon this work 
alone, his fame would even then" be safe ; but, in his Holy 
War, Bunyan has displayed even superior power of inven- 
tion ; and if his " Life and Death of Mr. Badman " has 
not been as generally read, it is, in the opinion of Dr. 
Southey, whom we cite as an impartial judge, "because 
the subject is less agreeable, not that it has been treated 
with inferior ability." 

the Wandering Knight, by Jean de Cartheray, a French Carmelite, of which a 
translation was printed in England in the reign of Elizabeth : but there is 
only a vague general resemblance in the subject, and some occasional simi- 
larity in the details. The Pilgrimage of Dovekin and Willekin to their 
Beloved in Jerusalem, originally published in Dutch, at Antwerp, in 1627, has 
also been absurdly supposed to have been the original of the Pilgrim's 
Progress. Dr. Southey has triumphantly exposed the groundless nature of 
this supposition: the works have nothing in common. Dean Patrick's 
" Parable of the Pilgrim," 1663, comes nearer to Bunyan's work in some 
points of general resemblance; but it is a treatise rather than an allegory, and 
the author, disclaiming all pretension to fancy or invention, states, that he took 
the idea from a discourse so entitled in Baker's " Sancta Sophia." Bernard's 
" Isle of Man, or the Legal Proceedings in Man-shire against Sin," a popular 
book in Bunyan's time, is more likely to have been seen by him, and to have 
had some effect upon his style ; but it wants the charm of story, and has 
nothing of the romantic interest of Bunyan's parable. 



OF JOHN BUNYAN. 11 

" Little less popular " than the Pilgrim's Progress, and, 
whether viewed as a theological work or as an allegory, of 
at least equal merit, the Holy War fails to excite the same 
romantic kind of interest, chiefly because we sympathize 
less strongly with the personifications of the drama; con- 
scious that, instead of being led through the vivid scenery 
of a dream, which is the shadow of waking realities, we are 
only looking at the well-constructed machinery of a fable. 
We feel to be conversing with abstractions, and never 
forget the allegory. One principal reason why the Pil- 
grim's Progress is the most delightful thing of the kind in 
the world, Mr. Montgomery observes, is "that though the 
whole is written under the similitude of a dream, there is 
very little of pure allegory in it ; and few abstract qualities 
or passions are personified If ever allegorical cha- 
racters excite either sympathy or affection, it is when we 
forget that they are allegorical ; consequently, when the 
allegory is suspended with respect to them." In reading 
the Pilgrim's Progress, we so constantly identify the 
author with his hero, as to find it difficult to separate them 
in our feelings ; and the allegorical meaning seems super- 
induced upon the story, which flows on with so much of 
the semblance of real life. The Pilgrim not only seems a 
real character, but gives reality to the emblematic phan- 
toms with which he is associated ; and the mind of the 
reader undergoes a sort of deception similar to that which 
is produced upon the waking eye by a peculiar affection of 
the brain, the subject of which sees spectral forms blending 
with living figures, and is unable to discriminate between 
the substantial and the unreal. 

It may be suspected, indeed, that in the subordinate per- 
sonages of the allegory, Bunyan had real characters* so far in 

* " We may be sure," remarks Dr. Southey, " that Mr. Valiant-for-the- 
Truth, Old Honest, of the town of Stupidity, Mr. Despondency, and his 
daughter Much-Afraid, and their companions, were well known in ' Bishop 
Bunyan's diocese ;' and if no real characters were designed by him in those 
who are less favourably introduced as turning back on their journey, striking 
into by-paths, or slumbering by the way, likenesses would be discovered where 
none were intended." 



12 THE LIFE AND WRITINGS 

view, that the ideal was, as it were, modeled upon a portrait. 
In all the variety of characters which he brings before us, 
there is an individuality stamped upon them, by which 
they may be identified. But the biographical unity is as 
truly preserved by the prominence given to the principal 
actor, as in the classical epic. Christian is the Ulysses of 
the story. And this unity of interest results from the 
author's simplicity of purpose, which led him steadily to 
keep in view his main design. Hence, the allegory, if 
defective or inconsistent in parts, (for which the author 
has provided a sufficient apology in styling it a dream, for 
in dreams we are not conscious of such discrepancies,) is 
perfectly adapted, as Mr. Montgomery remarks, to the 
purpose for which it was composed. This was, " to show 
the particular experience of one Christian traveller, whose 
peculiar temptations and conflicts are general examples of 
what converted sinners, must expect to encounter, though 
not all in the same degree, nor indeed all the same in kind. 
Christian, therefore, may be considered as a ivhole-length 
portrait of the author himself; while the secondary cha- 
racters, more or less curtailed, show the variety which is 

found in religious societies." " The Pilgrim's Progress 

is the history of one man's experience in full, and the expe- 
rience of many others- in part ; wherefore, though the plan 
may be defective with regard to the multitude, all of whom 
are absolutely subordinate to the hero, Christian, with 
regard to him it is perfect, consistent, and satisfactory 
throughout. This was all that the author primarily pro- 
posed; and whatever went beyond this, fell in his way, 
rather than belonged to his actual design. The unity of 
the plot, in the personal adventures of Christian, is not 
broken, but embellished and enriched by the incidental or 
episodical characters with which he becomes acquainted by 
the way." 

Mr. Montgomery has pointed out a remarkable instance 
of the consummate yet artless skill which Bunyan has in 
this respect displayed, in the introduction of a companion 
to Christian, by which the interest of the narrative is rein- 



OF JOHN BUN Y AN. 13 

forced without being divided. "The individual experience 
of one man," remarks this accomplished critic, " would 
not have been sufficient to exemplify all the most useful 
lessons of the Gospel, unless the trials of many persons, 
of different age, sex, and disposition, were interwoven. 
Christian could not both have suffered martyrdom in Vanity 
Fair, and travelled the remainder of his journey to the 
Celestial City; yet, in the days of John Bunyan, (who had 
himself been most cruelly persecuted for righteousness' 
sake,) it was necessary to set the precedent of a confessor 
who was ready, not to be bound only, but to die for the 
Lord Jesus. This has been done in the case of Faithful, 
who seals his testimony with his blood, while Christian, in 
a manner not explained, (which, however, is no flaw in the 
plot, having been advisedly adopted,) escapes 'for this 
time,' and, being joined by Hopeful, a convert raised up by 
the death of Faithful, proceeds on his way." 

The Second Part of the Pilgrim's Progress, if it does not 
excite so intense an interest, is not less delightful than the 
first. It is even richer in incident ; and the author has 
shown the fertility of his invention, in the novelty which 
he has thrown into the journey over the same ground, so 
that nothing is repeated, but what is pleasing in the repe- 
tition, from the combined effect of reminiscence and con- 
trast. In the pilgrimage of Christian and his successive 
companions, it appears to have been his design, Mr. Mont- 
gomery remarks, to portray the personal and solitary expe- 
rience of the individual believer, or only the bosom fellow- 
ship between two Christian friends. " In the journey of 
Christiana and her family, gradually increasing to a goodly 
troop, he seems to have had more in view to illustrate the 
communion of saints and the advantages of church-mem- 
bership. It is delightful to travel in such company, and 
hear them not only tell their several histories, but discourse 
of the adventures of others who have gone before ; so that 
to the last stage, in the Enchanted Ground, when they find 
Standfast on his knees, there is a perpetual change of 
captivating anecdote and biography. Among the characters 



14 THE LIFE AND WRITINGS 

which so eminently enliven and adorn the Second Part of 
the Pilgrim's Progress, Mercy is the most lovely ; and 
though of the utmost simplicity, it would be difficult, 
among the most finished portraits of womanly excellence 
by our first poets, to parallel this in delicacy and truth of 
drawing and colouring." In the attempt to imbody in an 
imaginary portrait, the personification of feminine virtue, 
some of the greatest of our poets have failed; and when 
we consider the circumstances of Bunyan's early history, 1 
his success in this instance must be viewed as a remarkable 
proof of the tendency of religion to purify and refine the 
taste. But here again the Bible was both his model and 
the source of his inspiration; and Mercy might almost pass 
for a scriptural character. It has been remarked, that the 
allegory is not so perfect in the Second Part, the pil- 
grimage of Christiana and her family appearing to occupy 
as many years as that of her husband did weeks ; for those 
who are children at their setting out, are grown up and 
married by the time they reach the half-way house of 
Gaius. But these incongruities, which are regarded as 
a pardonable license in the dramatist, cannot be fairly 
imputed to want of skill in our "ingenious dreamer." 
Bunyan's purpose was to convey instruction ; and to this, 
his main end, he would have sacrificed all the unities. 
But, upon the whole, the allegory is very skilfully main- 
tained. It may be questioned whether Bunyan himself 
would have succeeded in a Third Part. 

But let us now turn from the author's parable to the 
prototype in the history of his own experience, of which he 
has left a narrative that forms one of the most interesting 
pieces of religious autobiography in any language. In 
common with all productions of the kind, where the sin- 
cerity of the writer is above suspicion, it requires to be 
taken as a transcript of the writer's feelings and impres- 
sions, rather than as a literal and accurate history. There 
is always a generous exaggeration in the disclosures of true 
penitence, for which allowance must be made ; and in the 
description of the interior phenomena of a mental conflict, 



OF JOHN BUNYAN. 15 

such as Bunyan passed through, the calmest judgment 
must be sometimes at a loss to discriminate between the 
healthful and the morbid action, when it is the patient 
who describes the case. Such works furnish the most 
valuable materials for biography ; but, as will appear in the 
sequel, it requires no ordinary discrimination, candour, and 
knowledge of the heart, to make the requisite allowances 
for the circumstances of the most conscientious narrator of 
his own history. 

John Bunyan was born in the village of Elstow, near 
Bedford, in the year 162S. His descent, to use his own 
words, was " of a low and inconsiderable generation," his 
"father's house being of that rank that is meanest and 
most despised of all the families in the land." The craft 
to which he was born and bred, like his father before him, 
was that of a brazier or tinker ; and he is said to have 
worked as a journeyman at Bedford. Mean and incon- 
siderable as were the circumstances of his parents, they were 
able to put their son to school ; where he learned both to 
read and write "according to the rate of other poor men's 
children ; " but he confesses that he soon lost, almost 
utterly, what little he had acquired. Thrown among vile 
companions, he was early initiated into profaneness, lying, 
and all sorts of boyish vice and ungodliness ; and the only 
indication of his having a capacity above the village rabble, 
was afforded by his being a ringleader of all the youth that 
kept him company, in their wickedness. Yet, even at 
nine or ten years' old, in the midst of his many sports and 
childish vanities, and surrounded by his vain companions, 
he was often seized with deep compunction ; and in his 
sleep, fearful visions, corresponding to his waking terrors, 
would alarm his conscience. " I was often," he says, 
" much cast down and afflicted therewith, yet could I not 
let go my sins : yea, I was also then so overcome with 
despair of life and heaven, that I should often wish, either 
that there had been no hell, or that I had been a devil, sup- 
posing they were only tormentors ; that, if it must needs 
be that I went thither, I might be rather a tormentor, than 



16 THE LIFE AND WRITINGS 

be tormented myself." After a time, these terrible dreams 
left him, and his apprehensions of infernal punishment 
wore off. He became " void of all good consideration ;" 
"heaven and hell were both out of mind:" and "had not 
a miracle of precious grace prevented," he says, "he had 
not only perished by the stroke of eternal justice, but had 
also laid himself open even to the stroke of those laws which 
bring some to disgrace and open shame before the world." 
It may be inferred, however, from this ingenuous confes- 
sion, that he was nevertheless restrained from the com- 
mission of any delinquency cognizable by the magistrate. 
He was wild, boisterous, reckless, disorderly ; passionately 
fond of village-sports, such as bell-ringing, dancing, ' the 
game of cat,' and similar amusements; a Sabbath-breaker, 
a terrible swearer, and thoroughly ungodly. But this 
appears to have been the extent of his youthful wicked- 
ness. He was no drunkard, nor was he, in the grossest 
acceptation, licentious. We have his own solemn decla- 
ration, in reply to his calumniators, that "no woman in 
heaven, or earth, or hell," could witness against him. 
"Not," he adds, "that I have been thus kept because of 
any goodness in me, more than other, but God has been 
merciful to me, and has kept me." It is evident that his 
conscience, though laid asleep, was never hardened ; for, 
while he could take pleasure in the vileness of his com- 
panions, yet, if at any time he saw wicked things com- 
mitted by those "who professed goodness," it would make 
his spirit tremble. Once, when in the height of his vanity, 
hearing a person swear who was reputed a religious man, 
"it struck upon his spirit," he says, "so as to make his 
heart ache." 

Bunyan was only seventeen when he entered into the 
Parliament's army; and in 1645, he was drawn out, with 
others, to go to the siege of Leicester; but when he was 
just ready to set off, one of the company expressed a desire 
to go in his stead, and, Bunyan having consented, the 
volunteer took his place, went to the siege, and was shot as 
he stood sentinel. This remarkable interposition of Divine 



OF JOHN BUNYAN. 17 

Providence, as well as some other narrow escapes from 
death, Bunyan records with devout gratitude ; but, at the 
time, they appear to have made a slight or transient 
impression upon his conscience. He could not have been 
long a soldier ; yet it is probable that we are indebted to 
his having served in the civil wars, for the skilful manage- 
ment of his military allegory. 

Not long after the occurrence above mentioned, and 
when, consequently, he must have been very young, (Dr. 
Southey thinks, before he was nineteen,) Bunyan married ; 
and "my mercy was," he says, "to light upon a wife 
whose father was counted godly." They were both so poor 
as not to have so much household stuff as a dish or a spoon 
between them; but she brought him, for her portion, two 
books which her father had bequeathed to her when he died ; 
one entitled, "The Plain Man's Pathway to Heaven;" 
the other, "The Practice of Piety."* In these two books, 
Bunyan would sometimes read with his wife ; and though 
they did not reach his heart so as to waken him to a sense 
of his real condition, yet they produced some desires and 
endeavours after reformation. These were fostered, too, 
by the frequent references made by his wife to the strict 
and holy life of her father. Bunyan now "fell in very 
eagerly with the religion of the times ; went to church 
twice on the Sunday, and said and sung with the fore- 
most ;" and was withal, according to his own account, " so 
overrun with the spirit of superstition," that he adored 
with great devotion all things belonging to the church, — 
"the high-place, priest, clerk, vestment," and every thing 
relating to the service. The priest and clerk he counted 
most happy, and without doubt blessed, as the servants of 
God ; and for the love he bore to the clergy, supposing 
them the ministers of heaven, he could have lain down 
at their feet, and have been trampled upon by them; so 

* The latter work, by Bayly, Bishop of Bangor, was at one time so popular 
as to pass through more than fifty editions in the course of a hundred years, 
and has been translated not only into Welsh, the author's native tongue, but 
into Polish and Hungarian. 

c 



18 THE LIFE AND WRITINGS 

strongly, at this time, did their name, their garb, and their 
function "intoxicate and bewitch" him. This is precisely 
the feeling of abject reverence with which the priest of the 
Romish church is regarded by the common people in 
Popish countries; and if, at this period of his life, when 
his imagination was so much stronger than his judgment, 
and his mind had not emerged from the grossest ignorance, 
Bunyan had been thrown in the way of an artful emissary 
of that church, it is probable that he would have been 
inextricably entangled in the toils of superstition. His 
moral and intellectual progress would have terminated at 
the Giant's Cave. All this while, he says, he was not 
sensible of the danger and evil of sin, nor ever thought of 
the Saviour. The "Plain Man's Pathway" had not directed 
him to the Cross. "Thus man," he remarks, "while 
blind, doth wander, but wearieth himself with vanity, for 
he knoweth not the way to the city of God." In fact, at 
this stage, Bunyan had not even thrown off the habit of 
using profane language ; for, some time afterwards, he met 
with a humiliating reproof from a woman who was herself 
of bad character, but who protested that Bunyan's awful 
profaneness made her tremble, and that " he was able 
to spoil all the youth in the town who but came into his 
company." " At this reproof," he says, " I was silenced 
and put to secret shame, and that too, as I thought, before 
the God of heaven ; wherefore, while I stood there, and 
hanging down my head, I wished with all my heart that I 
might be a little child again, that my father might learn 
me to speak without this wicked way of swearing; for, 
thought I, I am so accustomed to it, that it is in vain for 
me to think of a reformation; for I thought that could 
never be. But how it came to pass, I know not; I did 
from this time forward so leave my swearing, that it was a 
great wonder to myself to observe it ; and whereas, before, 
I knew not how to speak unless I put an oath before and 
another behind, to make my words have authority ; now I 
could, without it, speak better, and with more pleasantness, 
than ever I could before." 



OF JOHN BUNYAN. 19 

This cordial wish, so touchingly expressed, would seem 
to have been the first genuine emotion of penitence in 
Bunyan's heart, such as all the terrific alarms of an awak- 
ened conscience had hitherto failed to produce. At this 
critical moment of incipient conversion, he " fell into com- 
pany with one poor man that made profession of religion," 
who, as he then thought, " did talk pleasantly of the Scrip- 
tures and of the matter of religion ; wherefore," he says, 
"falling into some love and liking to what he said, I 
betook me to my Bible, and began to take great pleasure 
in reading, but especially with the historical part thereof; 
for, as for Paul's Epistles, and such like scriptures, I 
could not away with them, being as yet ignorant either of 
the corruptions of my nature, or of the want and worth of 
Jesus Christ to save us. Wherefore, I fell to some outward 
reformation, both in my words and life, and did set the 
commandments before me for my way to heaven; which 
commandments I also did strive to keep, and as I thought, 
did keep them pretty well sometimes. .... My neighbours 
were amazed at this my great conversion from prodigious 
profaneness to something like a moral life : and truly so 
they well might ; for this my conversion was as great as 
for Tom of Bedlam to become a sober man. Now, there- 
fore, they began to praise, to commend, and to speak well 
of me, both to my face and behind my back." Flattered 
by these commendations, and proud of his imagined god- 
liness, he concluded that the Almighty " could not choose 
but be now pleased with him. Yea," he says, "to relate 
it in mine own way, I thought no man in England could 
please God better than I." 

He was wakened from this self-righteous delusion by 
accidentally overhearing the discourse of three or four 
poor women, who were sitting at a door in the sun, in one 
of the streets of Bedford, " talking about the things of 
God." Bunyan's attention was arrested by language which 
was altogether new to him, and which he heard, but under- 
stood not. What especially struck him was, that they 
conversed about the matters of religion "as if joy did 



20 THE LIFE AND WRITINGS 

make them speak," and "as if they had found a new 
world." . ..." At this/' he says, " I felt my own heart 
begin to shake, and mistrust my condition to be naught." 
When he left them to go about his employment, their talk 
and discourse went with him, while his heart tarried 
behind ; for, he says, " I was greatly affected with their 
words, both because by them I was convinced that I wanted 
the true tokens of a truly godly man, and also because by 
them I was convinced of the happy and blessed condition 
of him that was such a one." 

These poor women were members of a small Baptist 
congregation at Bedford, who had for their pastor a man 
whose religious history is not less remarkable than that of 
Bunyan himself. Formerly a major in the king's army, 
and having narrowly escaped execution as a rebel, John 
Gifford had come a stranger to Bedford, where he practised 
physic ; leading, at the same time, the genuine life of a 
cavalier. Profligate and reckless, a drunkard, a gambler, 
and abominably profane, he entertained the most savage 
hatred of all Puritans. Yet was this man, when in a 
state of desperation occasioned by losses from gambling, 
" startled into a sense of his real condition" by meeting 
with one of the works of Robert Bolton; the perusal of 
which, after a mental conflict of some weeks, wrought a 
cure of his diseased mind and heart; and, joining himself 
to the company of those whom he had formerly most 
despised, he became at length their chosen pastor. From 
the members of this little flock, Bunyan received the first 
elements of evangelical instruction ; and the more he went 
among these poor people, to whom he had been thus 
casually introduced, the more he questioned his own con- 
dition, and the more his heart was softened " under the 
conviction of what, by scripture, they asserted." His mind 
now became earnestly fixed upon eternity, and almost 
absorbed with things relating to the kingdom of heaven : 
but still his knowledge was that of infancy. Of this he 
was now humbly conscious, and a wise distrust of himself 
drove him to his knees. About this time he met with 



OF JOHN BUN Y AN. 21 

some publications of the Ranters; a sect whose tenets 
would appear, from Baxter's account, to have been a com- 
pound of the Quaker mysticism and the grossest practical 
Antinomianism. The works alluded to were " highly in 
esteem" among a certain class; and they were, probably, 
at once specious and mystical, for Bunyan was not able to 
understand them sufficiently to form any judgment about 
them. He therefore betook himself to hearty prayer in this 
manner : " Lord, I am a fool, and not able to know the 
truth from error : Lord, leave me not to my own blindness, 
either to approve of, or condemn this doctrine : if it be of 
God, let me not despise it ; if it be of the devil, let me not 
embrace it. Lord, I lay my soul in this matter only at 
thy foot ; let me not be deceived, I humbly beseech thee." 
Such a prayer as this was never denied. " Blessed be 
God," continues Bunyan, "who put it into my heart to 
cry to him to be kept and directed, still distrusting my own 
wisdom ; for I have since seen even the effects of that 
prayer, in his preserving me not only from Ranting errors, 
but from those also that have sprung up since. The Bible 
was precious to me in those days. And now, methought, I 
began to look into the Bible with new eyes, and read as I 
never did before ; and especially the Epistles of the Apostles 
were sweet and pleasant to me ; and indeed then I was never 
out of the Bible, either by reading or meditation ; still crying 
out to God, that I might know the truth and way to heaven 
and glory." 

Bunyan's preservation from these seducing and fatal 
errors was the more remarkable, as his most intimate reli- 
gious companion, the poor man whose "pleasant talk" of 
the Scriptures first led him to take to reading the Bible, 
about this time turned " a most devilish Ranter :" in fact, 
from the account given of him, he must have become both 
atheist and libertine. Shocked at his abominable prin- 
ciples, Bunyan at once broke off all intercourse with him. 
But he was also thrown into the company of several others, 
who, though formerly strict in religion, were also drawn 
away by these Ranters, and who endeavoured to instil their 



22 THE LIFE AND WRITINGS 

fanatical tenets into the as yet ill-furnished mind of our 
poor novice. Although he escaped the snare, he was, for 
a long time, greatly harassed with the anxious doubts, the 
scriptural problems, and the practical difficulties which 
beset the path of religious inquiry along which he was 
groping his solitary way. "Tossed betwixt the devil and 
his own ignorance," he was sometimes so perplexed that he 
could not tell what to do. He had no friend to advise 
with, no spiritual guide to set him right. While in this 
state of mind, the happiness of the poor people at Bedford 
was presented to him in a kind of vision — a waking dream ; 
or, perhaps, during actual slumber, such as will often for 
a few moments unconsciously suspend the voluntary action 
of an exhausted mind. Whether dream or reverie, it left 
a powerful impression ; and in it, Dr. Southey thinks, 
"the germ of the Pilgrim's Progress may plainly be per- 
ceived." May we not rather say, the germinating of that 
imagination which was afterwards to ripen into genius? 
"I saw," says Bunyan, "as if they were on the sunny 
side of some high mountain, there refreshing themselves 
with the pleasant beams of the sun, while I was shivering 
and shrinking in the cold, afflicted with frost, snow, and 
dark clouds. Methought also, betwixt me and them I saw 
a wall that did compass about this mountain. Now, through 
this wall my soul did greatly desire to pass, concluding 
that, if I could, I would even go into the very midst of 
them, and there also comfort myself with the heat of their 
sun. About this wall, I bethought myself to go again and 
again, still prying as I went, to see if I could find some 
way or passage by which I might enter therein; but none 
could I find for some time. At the last I saw, as it were, a 
narrow gap, like a little doorway in the wall, through 
which I attempted to pass. Now, the passage being very 
strait and narrow, I made many efforts to get in, but all in 
vain, even until I was well nigh quite beat out by striving 
to get in. At last, with great striving, methought I at 
first did get in my head, and after that, by a sideling striv- 
ing, my shoulders and my whole body. Then I was 



OF JOHN BUNYAN. 23 

exceeding glad, went and sat down in the midst of them, 
and so was comforted with the light and heat of their sun. 
Now this mountain and wall, &c. were thus made out to me. 
The mountain signified the church of the living God ; the 
sun that shone thereon, the comfortable shining of his mer- 
ciful face on them that were therein ; the wall, I thought, 
was the Word, that did make separation between the Chris- 
tian and the world ; and the gap which was in the wall I 
thought, was Jesus Christ, who is the way to God the 

Father But forasmuch as the passage was wonderful 

narrow, even so narrow that I could not but with great 
difficulty enter in thereat ; it showed me that none could 
enter into life, but those that were in downright earnest, 
and unless also they left that wicked world behind them; 
for here was only room for body and soul, but not for body 
and soul and sin." 

This resemblance " abode many clays" upon his spirit, 
exciting a " vehement desire to be one of that number who 
did sit in the sunshine." Yet more than a year appears to 
have elapsed before he could take courage to disclose the 
state of his feelings to those poor people at Bedford. When 
he did, they introduced him to their pastor, who invited 
Bunyan to his house, and had some conversation with him, 
but evidently had not penetration enough to discover the 
character of the extraordinary man thus brought under his 
notice. In the meanwhile, and for a long time after this 
interview, Bunyan's mind, being left to prey upon itself, 
was overclouded with the deepest spiritual distress. The 
workings of his thoughts during this fiery ordeal, of which 
he has given so vivid a description, were, no doubt, of that 
morbid character which any deep-seated anxiety or intense 
emotion is apt to assume, when the mind begins to act 
upon the body, and physical effects react upon mental 
operations. Dr. Southey has been pleased to describe this 
stage of Bunyan's experience as "a burning and feverish 
enthusiasm," during which he was "shaken continually by 
the hot and cold fits of a spiritual ague." That his imagi- 
nation " was wrought to a state of excitement, in which 



24 THE LIFE AND WRITINGS 

its own shapings became vivid as realities, and affected him 
more forcibly than impressions from the external world," 
is, we admit, very apparent. But there was nothing fac- 
titious in Bunyan's feelings, nothing unreasonable in his 
anxieties, nothing enthusiastic in his creed. If, for the 
time, the calm exercise of his understanding, not suffi- 
ciently fortified by religious knowledge, was overborne by 
the morbid action of his imagination, this natural effect of 
over-excited feelings under a real and rational cause, is not 
to be confounded with the hallucinations of a distempered 
intellect. "Where there is no error of the imagination, 
no misjudging of realities, no calculations which reason 
condemns, there," it has been remarked by a philosophical 
writer,* " is no enthusiasm, even though the soul may be 
on fire with the velocity of its movement in pursuit of its 
chosen object." If this be a correct definition of the term, 
Bunyan was at no period of his history an enthusiast : his 
repelling the fanatical notions of the Ranters proves this. 
False notions, false by exaggeration, of the corruption of 
our nature, are supposed by Dr. Sou they to have laid upon 
Bunyan's mind that heavy burden of distress, " heavy as 
that with which his own Christian begins his pilgrimage." 
But this remark is not warranted by any thing in the nar- 
rative, nor by the practical effect or tendency of those 
notions which Bunyan had derived from the Scriptures, — 
the main and almost only source of his knowledge. The 
" sense of inward and original pollution," which produced 
so much self-loathing and horrible despondency, could not 
have been produced by any doctrinal notion, true or false, 
but was an impression upon the spirit, such as only the 
mind that has been itself wounded can understand, and He 
who made the spirit alone can heal. The source of such 
feelings lies deeper in human nature than this world's phi- 
losophy can reach. But when we find a similar feeling of 
self-loathing and abasement seizing upon the minds of the 
holy man of Uz and the rapt Isaiah, under a sense of the 

* Natural History of Enthusiasm, p. 7. 



OF JOHN BUNYAN. 25 

Divine purity and majesty, surely it were wise to hesitate 
before we rashly ascribe mental distress of this character 
either to enthusiastic and fallacious notions, or to physical 
distemper. Despondency, indeed, does not consist with a 
healthful state of mind ; and religious despondency is 
inconsistent with right views of the gospel, which forbids 
any one to despair of the Divine mercy. Religion is not 
the cause of despondency more than it is of unbelief, or 
than light is the cause of blindness. We may admit, how- 
ever, that such states of distress involve both mental and 
moral infirmity. The pressure upon the spirit produces, if 
we may so express it, a temporary paralysis of the judg- 
ment, and the heart labours under a terrible nightmare. 
We exclude from consideration how far, in such cases, the 
mind may be acted upon from without itself, and external 
suggestions add to the terror and agitation of the spirit. 
But we cannot forbear to remark, that such periods of 
mental darkness and agitation, if not to be viewed as direct 
inflictions, are often permitted and overruled for the pur- 
poses of moral discipline. The Saviour himself " suffered 
being tempted." This is the proper light in which to view 
Bunyan's religious experience. He was allowed for a while 
to wrestle alone, and in the dark, that he might come forth 
from the conflict the stronger and better man. In the 
language of an able critic already referred to, "the Spirit 
of God was his teacher ; the very discipline of his intellect 
was a spiritual discipline ; the conflicts that his soul sus- 
tained with the powers of darkness, were the sources of 
his intellectual strength."* During this severe probation, 
he was, to use his own expressive language, "led from 
truth to truth by God; for never did any one owe less to 

* North American Review, No. LXXIX. art. Southey's Life of Bunyan. 
"We incline to think," says the Reviewer, "that Southcy, with all his talent, 
is incapable of fully appreciating a character of such directness and originality 
as that of Bunyan, or of doing justice to the workings of his mind. It would 
have been the truth, as well as the better philosophy, if he had said, that the 
Spirit of God was preparing Bunyan, by this severe discipline, to send forth 
into the world the Pilgrim's Progress." 

D 



26 THE LIFE AND WRITINGS 

human teaching." What other men learn from hooks, he, 
with the aid only of his Bible, spelt out and put together 
by the light from heaven that irradiated his darkness. He 
was educated by this severe process of thought; and the 
coarse, boisterous, ignorant, profane rustic became trans- 
formed like his own pilgrim, who, after emerging from the 
slough of despond, lost his burden and his rags together 
at the foot of the Cross. 

He was beginning to emerge from these " temptations," 
when a translation of Luther's Commentary on the Epistle 
to the Galatians fell into his hands ; an old copy, so tattered 
that it was ready to fall to pieces if he did but turn it over. 
He had not read far, before he found his own condition 
" so largely and profoundly handled," and his own expe- 
rience so faithfully mirrored, in its pages, that it seemed as 
if the book had been " written out of his own heart." 
Such a book he had longed to meet with ; and it had for 
the time the happiest effect upon his mind. In writing his 
Narrative long afterwards, he declares his preference of 
this work of Martin Luther's above all others that he had 
ever seen, the Bible alone excepted, as "most fitted for a 
wounded conscience." Dr. Southey finds or imagines a 
resemblance between " the passionate and mighty mind of 
Luther," and that of Bunyan. "Like Luther, he had 
undergone the agonies of unbelief and deadly fear, and, 
according to his own persuasion, wrestled with the Enemy." 
But here the parallel begins and terminates. Both were 
men of powerful imagination, but of opposite spirit and 
very different mental temperament. 

The peaceful assurance and serene composure to which 
Bunyan had now attained, were not of long continuance ; and 
the state of mind into which he relapsed, is characterized by 
Dr. Southey, not without some reason, as "the strangest 
part of his history." " An almost unimaginable tempta- 
tion came upon him, which," remarks the learned Biogra- 
pher, "he might well call more grievous and dreadful than 
any with which he had before been afflicted :" it was, " to 
sell and part with Christ, — to exchange him for the things 



OF JOHN BUNYAN. 27 

of this life, — for any thing." For the space of a year, he 
was haunted by this strange and hateful suggestion ; and 
so continually, that he was not rid of it one day in a month, 
nor sometimes one hour in many succeeding days, unless in 
his sleep. Such is Bunyan's own account, who attributes 
the suggestion to the immediate agency of the Tempter; 
and he describes the series of assaults to which he believed 
himself to be exposed from the Enemy of souls, with a 
vividness of language which reminds us of his descrip- 
tion of Christian's allegorical combat with Apollyon. 

The task of a biographer, in referring to this stage of 
Bunyan's mental history, becomes one of extreme delicacy, 
as it requires him to touch upon points of inscrutable 
mystery. The origin of our thoughts must ever remain 
beyond the reach of discovery. That they ordinarily obey 
the law of association, every one must be aware ; and this 
is doubtless the case in a thousand instances where the 
connecting link is not perceived. But sometimes a thought 
will present itself with all the effect of an extraneous 
suggestion, clothed, it may be, in words which the mind 
does not recognize as of its own coining; just as, in 
dreams, we seem to be present at conversations, and mingle 
with persons whose features are those of strangers. Under 
ordinary states of feeling, such thoughts come and go with- 
out being questioned as to their origin, and leave but a faint, 
if any impression. The apparent suggestion may be trivial 
or ludicrous. But most persons of reflective habits will 
recollect occasions on which actions and events of the great- 
est moment to themselves, hinged upon some thought that 
seemed to dart into their minds, perhaps with astonishing 
suddenness and vividness. Such an occurrence of thought, 
not less than any external occurrence, a devout man would 
not hesitate to ascribe to the overruling and all-pervading 
providence of God; and it matters nothing, in this point 
of view, whether we regard such thoughts as proceeding 
from the natural operation of reflection, or as imparted to 
the mind. Those persons, however, who acknowledge that 
from God "all holy desires and all good counsels pro- 



28 THE LIFE AND WRITINGS 

ceed," must believe that our minds and hearts are open to 
an ordinary inspiration, not less real, and perhaps not more 
imperceptible in its mode of influencing us, than the extra- 
ordinary and plenary inspiration under which the prophets 
and apostles spoke and wrote "as they were moved by the 
Holy Ghost." The holy Scriptures, moreover, not only 
contain the promise of such heavenly inspiration as the 
source of wisdom and consolation, but they very plainly 
intimate that evil thoughts, while the natural produce of 
the human heart, are sometimes the result of an inspiration 
of an evil and malignant character. The conception of 
crime in the mind of Judas, and of Ananias, is distinctly 
referred to Satanic influence operating upon the heart, yet 
so as not to interfere, any more than human suasion, with 
conscious responsibility. No violence is done to the mind 
in either case, more than by involuntary dreams, or by 
the social influences which are perpetually governing and 
modifying our thoughts and actions, but of which we can 
no more detect the actual operation, than we can that of 
the atmosphere upon our bodily functions; and it must, 
therefore, be impossible to discriminate between the spon- 
taneous action of the thoughts, and the good or evil inspi- 
ration, except by the reflex act of the judgment. Many 
persons of enthusiastic temperament have, no doubt erro- 
neously, ascribed to a foreign influence, the natural though 
unrecognized suggestions of their own minds; especially 
when the mind itself was in a morbid state. The impossi- 
bility of detecting the true source of what may be termed 
morbid thoughts, is beautifully illustrated by Bunyan him- 
self, than whom no man, perhaps, ever suffered more agony 
of spirit from these internal visitations. In describing 
Christian's passing through the Valley of the Shadow of 
Death, in which the Pilgrim was "worse put to it than in 
his fight with Apollyon," — evidently referring to what he 
himself suffered after having obtained a victory over the 
temptation to infidelity, — Bunyan says : " One thing I 
would not let slip. I took notice that now poor Christian 
was so confounded, that he did not know his own voice ; and 



OF JOHN BUNYAN. 29 

thus I perceived it. Just when he was come over-against 
the mouth of the burning pit, one of the wicked ones got 
behind him, and stepped up softly to him, and whisperingly 
suggested many grievous blasphemies to him, which he 
verily thought had proceeded from his own mind. This 
put Christian more to it than any thing that he met with 
before, even to think that he should now blaspheme him 
that he loved so much before : yet, if he could have helped 
it, he would not have done it; but he had not the discre- 
tion either to stop his ears, or to know from whence these 
blasphemies came." 

Since, however, Christian could not ascertain this by any 
thing of which he was conscious at the time, the knowledge 
that these grievous blasphemies were suggested by the 
wicked one, must have been obtained only by inference 
from their evil character and their repugnance to the mind. 
But, although knowledge obtained by inference, may be as 
certain as that which is derived from consciousness, there 
is some room to question, in the present case, the sound- 
ness of the deduction. Unless we were prepared to con- 
tend that all evil thoughts which spring up in the mind, 
and yet are repugnant to the feelings and judgment, so as 
to be condemned and rejected with abhorrence, have a 
source foreign to the imagination, and that the mind cannot 
be the author of any thoughts which affect it with this 
sense of contrariety and aversion, and of which it would 
fain rid itself, — unless, too, dreams of a painful description, 
and contrary to the tenor of the waking thoughts, are in 
like manner to be accounted for only by the same external 
and supernatural agency, — we must require some stronger 
reason for ascribing wicked and blasphemous thoughts to 
infernal inspiration, in any particular case, than their 
hateful character. 

That they may have this origin is very possible. Yet, 
their very contrariety to the mind of the individual supplies 
a reason against the supposition. All heavenly inspiration 
is congenial with the holy character of those who have 
been the recipients and organs of the Divine communi- 



30 THE LIFE AND WRITINGS 

cations ; and so far as Scripture throws any light upon the 
awful fact, it would appear that Satanic inspiration is, in 
like manner, congenial with the character of its victims; 
that it is in every case a concurrent impulse, and not either 
compulsive or repugnant. It may be urged, that our 
blessed Lord was himself tempted by the suggestions of 
Satan ; suggestions infinitely repugnant to his holy nature ; 
but these were both external to his mind, and such as 
partook of the nature of rational inducements to specific 
actions. The force of the temptation lay in the apparent 
reasonableness of the insidious counsel, and in the strength 
of the inducements ; and where there is no appeal to 
rational motives, there can be no temptation. Nothing 
can surely be more improper, than to confound, under a 
common term, the mere phantasmagoria of the imagination, 
and the real transactions of the evangelical history. 

Bunyan, in his autobiographical narrative, does indeed 
describe the horrible but irrational thought that was ever 
running in his mind, as " a temptation :" but where was 
the bait? Had the prospect of worldly advantage been 
held out to him on the condition of renouncing his creed, 
or violating his allegiance to the Saviour; had he, in the 
face of worldly scorn or fiery persecution, been prompted 
to deny the faith ; or had some dishonest gain been within 
his reach while struggling with penury; — here would have 
been a temptation. But in the case described, the assault, 
the suggestion, and the seeming compliance with the ab- 
horred blasphemy, were all ideal, without motive, and con- 
trary to reason. The suffering and distress only were real ; 
and these constituted a trial of the sharpest kind, a dis- 
cipline of fearful severity ; just as any other species of 
physical or mental suffering might have proved. 

We see no reason, then, to deny, that the state of dark- 
ness into which Bunyan was plunged, arose from that 
distempered action of the imagination which is the ordi- 
nary effect of over-excitement. Nothing is a more common 
characteristic of bodily disease, than that the parts affected 
shall take on an action the very reverse of their natural 



OF JOHN BUNYAN. 31 

and healthful condition. Something analogous to. this has 
been observed in cases of mental disorder. It is, therefore, 
quite conceivable, that the distempered mind should give 
birth to monstrous thoughts, irrational, abhorrent, yet on 
that very account the more fixed and unmanageable, burn- 
ing themselves into the memory by the pain they inflict, 
and possessing the imagination as with an external pre- 
sence. In cases of decided insanity, this is known to take 
place. But there are diseased conditions of the frame, not 
amounting to insanity, in which the imagination is dis- 
tempered, but there is no delirium ; in which unreasonable 
ideas have hold of the mind, but there is no eclipse of the 
controlling judgment ; there are involuntary impressions, 
but no involuntary decisions : in such conditions, which, 
how nearly soever they approximate to insanity, are clearly 
distinguishable from it, a morbid action of the thoughts, 
such as Bunyan describes, would be the natural effect of 
physical causes. How far bodily disease, and especially 
mental distemper, may be the result of the malignant 
agency of that being to whom Bunyan ascribed his " temp- 
tation," is a distinct question. The history of the patriarch 
Job, and some intimations in other parts of the inspired 
volume, have led many learned and pious persons to enter- 
tain the belief that, with the Divine permission, evil spirits 
may be the instruments of immediately afflicting those 
whom they cannot tempt or morally injure. We make no 
concession to the infidel, when Ave refuse to ascribe to 
supernatural suggestions, phenomena which admit of a 
simpler explanation, and which it is most important to 
distinguish from the moral conflict that every Christian is 
called to sustain with the seductions of the world, and the 
temptations of the great Enemy. 

"Had it been the Romish superstition which Bunyan 
had imbibed," remarks Dr. Southey, « he might have 
vied with P. Dominic the Cuirassier, or the Jesuit Joam 
d' Almeida, in inflicting torments upon his own miserable 
body." But Bunyan was never a self-tormentor ; his mind 
was free from superstition; and the sound views of the 



32 THE LIFE AND WRITINGS 

Christian doctrine which he had embraced, and to which 
he adhered through this long ordeal of suffering, at once 
attested the sanity of his judgment, and preserved it. 
During the two years and a half of almost incessant agi- 
tation and despondency that he passed, the Scriptures 
afforded the only balm to his wounded spirit; and he 
recounts, among the advantages which he gained by this 
"temptation," that he was "made to see more into the 
nature of the promises" than ever he had seen before. 
" The Scriptures also were wonderful things to me : I saw 
that the truth and verity of them were the keys of the 
kingdom of heaven. . . . Now I saw the apostles to be the 
elders of the city of refuge. Those that they were to 
receive in, were received to life ; but those that they shut 
out, were to be slain by the avenger of blood. . . . Woe be 
to him against whom the Scriptures bend themselves !" 
Thus was he led to search the Bible, and to dwell upon it, 
with an earnestness and intensity of feeling which no deter- 
mination of a calmer mind could have commanded. " If," 
remarks Dr. Southey, "in the other writings of Bunyan, 
and especially in that which has made his name immortal, 
we discover none of that fervid language in which his 
confessions and self-examination are recorded, — none of 
those 'thoughts that breathe, and words that burn/ — none 
of that passion, in which the reader so far participates as 
to be disturbed and distressed by it, — here we perceive how 
he acquired that thorough and familiar acquaintance with 
the Scriptures, which in those works is manifested." 

Even the strongest constitution would be likely to give 
way under the effects of such long-continued mental excite- 
ment and suffering; and not unfrequently, as the mind 
recovers its tone, the body begins to betray the insidious 
mischief. Symptoms of a pulmonary kind appeared in 
Bunyan, shortly after he had attained to a happier state of 
feeling, and had been admitted to fellowship with the con- 
gregation at Bedford under Mr. Gifford's pastoral care. 
The weakness to which he was suddenly reduced by a 
violent increase of these symptoms, was so extreme, that 



OF JOHN BUNYAN. 33 

he thought he could not live. Again the clouds returned, 
and darkened his spirit ; but he was soon waked out of 
his despondency by the voice of the Scripture, and the fear 
of death vanished before the assurance of the free mercy 
of God. "Now," he says, " death was lovely and beautiful 
in my sight ; for I saw we shall never live indeed, till we 
be gone to the other world. Oh ! methought this life is 
but a slumber in comparison with that above. At this 
time also, I saw more in these words, ' Heirs of God,' 
(Rom. viii. 17,) than ever I shall be able to express while 
I live in this world." At another time, when he was 
extremely ill and weak, those words in the fifteenth chapter 
of the First Epistle to the Corinthians, " death ! where 
is thy sting?" &c, fell with such force upon his mind, that 
he " became well both in body and mind at once ;" his 
sickness did presently vanish, and he "walked comfortably 
again in" his " work for God." The close connexion 
between these returns of gloom and seizures of physical 
weakness, is evident from his own narrative ; but there is 
nothing very uncommon in the cure of physical malady by 
moral remedies. Joy is a powerful restorative to the animal 
spirits ; and this is emphatically true of spiritual joy. 

Bunyan was admitted a member of the Baptist church at 
Bedford, in the year 1653, when he was only twenty -five 
years of age. Mr. Gifford, the pastor, died in 1655. It 
would appear that, prior to his decease, Bunyan had been 
prevailed upon, once or twice, to address a few words of 
exhortation to the members of the society at their private 
assemblies. After this, he was induced, occasionally, to 
accompany some of them that went into the adjacent 
villages to teach; "where," he says, "though as yet I 
did not, nor durst not, make use of my gift in an open 
way, yet more privately, still, as I came amongst the good 
people in those places, I did sometimes speak a word of 
admonition unto them also. At last, being still desired by the 
church, after some solemn prayer with fasting, I was more 
particularly called forth and appointed to a more ordinary 
and public preaching of the word, not only to and amongst 
E 



34 THE LIFE AND WRITINGS 

them that believed, but also to offer the gospel to those 
who had not yet received the faith thereof." Bunyan 
cannot be charged with having thrust himself into noto- 
riety, nor with having rashly assumed the function of a 
public teacher. He entered upon the probationary exercise 
of his "gift in a public way," with diffidence and fear; 
and only by degrees acquired that consciousness of his 
qualifications which led him to believe that he was called 
to the work. In this, as in all other matters, he was not 
satisfied till he had ascertained that his conduct had the 
sanction of scriptural directions ; and he has specified the 
passages of the New Testament which animated and encou- 
raged him in complying with the desires of his pious 
friends.* His preaching could not fail to attract great 
attention ; and no sooner had the rumour spread, than, as 
he tells us, "they came in to hear the word by hundreds, 
and that from all parts, though upon divers and sundry 
accounts." He was now so constantly employed in these 
itinerant labours, that, upon being nominated as deacon of 
the Bedford congregation in the ensuing year, the church 
declined to elect him to that office, on the ground that he 
was thus too much engaged to attend to its duties. In the 
mean time, he continued to work with his own hands for 
his living and the maintenance of his family, as he had 
opportunity. In referring to the work in which he was 
engaged, he says, " I have been in my - preaching, especially 
when I have been engaged in the doctrine of life by Christ 
without works, as if an angel of God had stood by at 
my back to encourage me. Oh! it hath been with such 
power and heavenly evidence upon my own soul, while 
I have been labouring to unfold it, to demonstrate it, and 
to fasten it upon the consciences of others, that I could 
not be contented with saying, "I believe, and am sure;" 
methought I was more than sure (if it be lawful to ex- 

* The following are the passages cited in his own narrative : — 1 Cor. 
xvi. 15, 16. Acts viii. 4; xviii. 24, 25. 1 Pet. iv. 10. Rom. xii. 6. 
Also, subsequently to his meeting with instances of success, 2 Cor. ii. 2, 
and 1 Cor. ix. 2. 



I 



OF JOHN BUNYAN. 35 

press myself,) that those things which then I asserted, 
were true. 

"When I have been preaching, I thank God, my heart 
hath often all the time with great earnestness cried to God 
that he would make the word effectual to the salvation 
of the soul ; still being grieved lest the enemy should take 
the word away from the conscience, and so it should be- 
come unfruitful ; wherefore I should labour so to speak the 
word, as that thereby, if it were possible, the sin and 
person guilty might be particularised by it." 

But his labours were viewed with a jealous eye, and 
awakened opposition. To quote his own language, " When 
I first went to preach the word abroad, the doctors and 
priests of the country did open wide against me ; but I 
was persuaded of this, not to render railing for railing; 
but to see how many of their carnal professors I could 
convince of their miserable state by the law, and of the 
want and worth of Christ; for, thought I, This shall 
answer for me in time to come, when they shall be for 
my hire before their face."* 

His "great desire in fulfilling his ministry," he tells us, 
" was to get into the darkest places of the country," and to 
preach the gospel where Christ was not named. He " never 
cared to meddle with things controverted." " It pleased me 
much," he says, " to contend with great earnestness for the 
word of faith, and the remission of sins by the death and 
sufferings of Jesus ; but, as to other things, I would let them 
alone, because I saw they engendered strife." This wise 
and modest course could not, however, screen him either 
from being regarded as an intruder by the intolerant, or 
from being grossly calumniated by the ignorant and mali- 
cious, who sought, by aspersing his moral character, to 
cause his ministry to be abandoned. It was rumoured, 
that he was "a witch, a Jesuit, a highwayman," and a 
libertine. These "lies and slanders," says Bunyan, "I 

* The Editor of the American edition has taken the liberty to substitute 
the language of Bunyan himself for certain irrelevant remarks of the author 
of this biography. 



36 THE LIFE AND WRITINGS 

bind to me as an ornament; it belongs to my Christian 
profession to be vilified, slandered, reproached, and reviled ; 
and since all this is nothing else, as my God and my con- 
science do bear me witness, I rejoice in reproaches for 
Christ's sake." 

But he was destined to have his constancy and fortitude 
put to a severer test: "bonds and imprisonment awaited 
him." He had "for five or six. years, without any inter- 
ruption, freely preached the gospel," when, in November, 
1660, he was taken up by a warrant from a justice named 
Wingate, at a place called Samsell in Bedfordshire, at 
which he had been invited to preach; the justice having 
resolved, as he said, to " break the neck of such meetings." 
The mittimus ran to this effect : " That he went about to 
several conventicles in the county, to the great disparage- 
ment of the government of the church of England," &c. 
Such was one of the first-fruits of the Restoration ! Dr. 
Southey, willing to palliate the conduct of his persecutors, 
insinuates, that " he was known to be hostile to the restored 
church, and that probably it might be remembered that 
he had served in the Parliament's army." Of the former, 
there is no evidence ; and the latter is a gratuitous con- 
jecture, which, if admitted, would only give a more despi- 
cably vindictive character to the proceedings. The fact 
appears to be, that his old enemies took advantage of the 
change in the Government, to execute their long-cherished 
purpose in putting a stop to his preaching; and that, had 
the state of the law admitted of it, he would have met 
with the same treatment under Cromwell, from the same 
parties, that he did under Charles. One of the party con- 
cerned in these proceedings, a Dr. Lindale, is described by 
Bunyan as "an old enemy to the truth," who, on hearing 
of the Tinker's apprehension, came in, and fell to taunting 
of him " with many reviling terms." Bunyan, however, 
was a match for his accusers, as well in ready wit as in 
scriptural argument. And when this Dr. Lindale, alluding 
to his calling, said, that " he remembered reading of one 
Alexander, a coppersmith, who did much oppose and disturb 



OF JOHN BUNYAN. 37 

the apostles 5" Bunyan replied, that "he also had read of 
many priests and pharisees that had their hands in the 
blood of our Lord Jesus Christ." " Aye/' rejoined Lindale, 
" and you are one of those scribes and pharisees ; for you, 
with a pretence, make long prayers, to devour widows' 
houses." He received for answer, that if he (Dr. L.) 
had got no more by preaching and praying than Bunyan 
had, he would not be so rich as he was. Bunyan had 
notice of the intention to arrest him, and might have eluded 
the writ; and after being taken before the magistrate, he 
might have obtained his discharge, if he would have pro- 
mised to leave off preaching, and keep to his calling. 
But his conscience would not allow him to make any such 
engagement. He was accordingly committed to gaol. 
After he had lain there five or six days, some of his friends 
offered bail for his appearance at the sessions ; but the 
magistrate to whom they applied, refused to take it. 

Some seven weeks after his apprehension, the quarter 
sessions were held at Bedford, and Bunyan was brought up 
for examination before the justices. The bill of indictment 
preferred against him, was under the act of the 35th 
Elizabeth, and ran to this effect : " That John Bunyan, of 
the town of Bedford, labourer, being a person of such and 
such conditions, hath devilishly and perniciously abstained 
from coming to church to hear divine service, and is a 
common upholder of several unlawful meetings and con- 
venticles, to the great disturbance and distraction of the 
good subjects of this kingdom, contrary to the laws of our 
sovereign lord the king," and so forth. Upon this being 
read, he was asked by the justices what he had to say to it. 
Not aware that he had been indicted, Bunyan readily 
admitted that he did not attend the parish church, and that 
he did attend private meetings at which he preached : he 
also entered into a defence of his conduct upon scriptural 
grounds, by which he only drew down upon himself the 
coarse invectives of his judges. " Who is your God, 
Beelzebub ?" said one of the justices ; and they repeatedly 
said, that he was possessed of the devil. At the close of 



38 THE LIFE AND WRITINGS 

this memorable examination, his answers being taken down 
as a confession of guilt, without any other trial, without 
the verdict of a jury, he was sentenced in the following 
terms : " You must be had back again to prison, and there 
lie for three months following ; and at the three months' end, 
if you do not submit to go to church to hear divine ser- 
vice, and leave your preaching, you must be banished the 
realm ; and if you be found to come over again without 
special license from the king, you must be stretched by 
the neck for it, I tell you plainly," said the judge : and so 
he bade the jailor remove his prisoner. Bunyan resolutely 
answered, that if he were out of prison to-day, he would 
preach the gospel again to-morrow, by the help of God. 

Of the propriety of Bunyan's conduct in refusing to 
desist from preaching, different opinions will be formed. 
Dr. Southey, as might be anticipated, takes a decided part 
with his judges ; giving it as his opinion, that in none of 
Bunyan's writings " does he appear so little reasonable, or 
so little tolerant, as upon these examinations." In what 
his intolerance consisted, is not very apparent ; but the 
learned biographer possibly refers to honest John's objec- 
tion to using the common-prayer-book, as not being of 
divine authority. In proof that he was unreasonable, it is 
urged, that " he was neither called upon to renounce any 
thing that he did believe, nor to profess any thing that 
he did not ; that the congregation to which he belonged, 
held at this time their meetings unmolested ; that he might 
have worshipped when he pleased, where he pleased, and 
how he pleased ; and that he was only required not to go 
about the country holding conventicles."* The extreme 
disingenuousness of this statement will be evident when it 



* Dr. Southey adds: "The cause for that interdiction was, not that persons 
were admonished in such conventicles to labour for salvation, but that they 
were exhorted there to regard with abhorrence that Protestant church which 
is essentially part of the constitution of this kingdom." An assertion imbody- 
ing an historical misrepresentation and a calumny, and which would serve just 
as well to justify the persecution of Dissenters in the present day. If the 
conventicle act was right, the toleration act was wrong. 



OF JOHN BUNYAN. 39 

is recollected, that the statute under which he was indicted, 
rendered his nonconformity itself a crime ; that his abstain- 
ing from coming to church was placed in the front of his 
offence ; and that he was not only required to profess what, 
in him, would have been hypocrisy, but to renounce what 
he believed to be his sacred duty. "Sir," said Bunyan, 
in a subsequent examination, to the clerk of the peace, who 
tried to persuade him to forbear awhile, — "Wicliff saith, 
that he who leaveth off preaching and hearing of the word 
of God for fear of excommunication of men, he is already 
excommunicated of God, and shall in the day of judgment 
be counted a traitor to Christ." When reminded that the 
Scripture enjoined obedience to the powers that be, his 
answer was : " That Paul did own the powers that were 
in his day to be of God ; and yet he was often in prison 
under them, for all that; and also, though Jesus Christ 
told Pilate that he had no power against him, but of 
God, yet he died under the same Pilate. And yet," 
(he added,) " I hope you will not say that either Paul or 
Christ were such as did deny magistracy, and so sinned 
against God in slighting the ordinance. Sir, the law hath 
provided two ways of obeying : the one, to do that which 
I in my conscience do believe I am bound to do actively; 
and where I cannot obey actively, there I am willing to lie 
down, and to suffer what they shall do unto me." Such 
was the " unreasonable" character of his defence ; and 
because it was, in the opinion of the apologist for Laud,* 
unreasonable, Bunyan, we have been told, " is most wrong- 
fully represented as having been the victim of intolerant 
laws and prelatical oppression." Yet, it is admitted, that 
he evinced at least the strength of will and strength of 
heart, the fortitude and the patience of a martyr. Nor 
was it without a painful conflict of emotions that he made 
up his mind to the consequences of his firmness, as wo 
learn from the touching expression of his feelings during 



* And biographer of Wesley, whom, but for the Toleration-act, the same 
statute would have condemned to incarceration and exile. 



40 THE LIFE AND WRITINGS 

imprisonment, contained in his Narrative. "I found 
myself," he says, " a man encompassed with infirmities : 
the parting with my wife and poor children hath often 
been to me in this place as the pulling the flesh from the 
bones; and that not only because I am somewhat too fond 
of these great mercies, but also because I should have 
often brought to my mind the many hardships, miseries, 
and wants that my poor family was likely to meet with, 
should I be taken from them; especially my poor blind 
child, who lay nearer my heart than all beside. Oh ! the 
thoughts of the hardship I thought my poor blind one 
might go under, would break my heart to pieces. Poor 
child ! thought I, what sorrow art thou like to have for 
thy portion in this world ! Thou must be beaten, must 
beg, suffer hunger, cold, nakedness, and a thousand cala- 
mities, though I cannot now endure the wind should blow 
upon thee. But yet, recalling myself, thought I, I must 
venture you all with God, though it goeth to the quick to 
leave you." 

The summary punishment which the justices had inflicted 
upon Bunyan, was not only an act of gross oppression, but 
obviously a stretch of the law, both as he was apprehended 
before there had been any proclamation against the meet- 
ings, upon a statute which had lain dormant, and as he 
was convicted upon a mere construction put upon his own 
words during examination. His detention in prison after- 
wards turned upon his having been thus irregularly con- 
victed. 

On the King's coronation, in April 1661, a general par- 
don was proclaimed; and thousands who had been com- 
mitted to prison for nonconformity and other offences, 
were set at liberty. " In which privilege," says Bunyan, 
"I should also have had my share, but they took me for 
a convicted person ; and, therefore, unless I sued out a 
pardon, as they called it, I could have no benefit thereby." 
Bunyan, therefore, was still detained ; and at the next 
assizes, in August 1661, that he might leave no lawful 
means of escape unattempted, he did, by his wife, present 



OF JOHN BUNYAN. 41 

a petition to the judges, three times, that he might be 
heard, and his case taken into consideration. Sir Matthew 
Hale was one of these judges ; and it appears from Mrs. 
Bunyan's testimony, as preserved in the Narrative, that, 
on receiving the petition, he expressed a willingness to do 
for her the best he could, but feared that nothing could be 
done ; and on being assured by one of the justices who 
had committed Bunyan, that he was a hot-spirited fellow, 
he waved the matter, and declined interfering. Encou- 
raged, however, by the high sheriff, to make another effort 
before the judges left the town, Elizabeth Bunyan, who 
seems to have imbibed a portion of her husband's spirit, 
again made her way, " with a bashed face and a trembling 
heart," into the judges' chamber. Addressing herself to 
Judge Hale, she pleaded the unlawfulness of his convic- 
tion ; urging that she had been told in London by a noble- 
man, to whom she had delivered a petition to the House of 
Lords on her husband's behalf, that his releasement was 
committed to the judges at the next assizes. "And now," 
she said, "I am come to you, to see if any thing may be 
done in this business, and you give neither releasement nor 
relief." "My Lord," said Justice Chester, "he is a 
pestilent fellow ; there is not such a fellow in the country 
again." "Will your husband leave preaching?" said 
Judge Twisdon: "if he will do so, then send for him." 
" My Lord," replied Elizabeth Bunyan, " he dares not 
leave preaching, as long as he can speak." " See here !" 
exclaimed the last-mentioned judge; "what should we 
talk any more about such a fellow ? Must he do what he 
lists ? He is a breaker of the peace." " He desires to 
live peaceably, my Lord," rejoined Mrs. Bunyan, " and to 
follow his calling, that his family may be maintained. 
Moreover," she added, " I have four small children that 
cannot help themselves, one of which is blind ; and we 
have nothing to live upon but the charity of good people." 
" Hast thou four children ?" said Judge Hale : " thou art 
but a young woman to have four children." "My Lord," 
said she, " I am but mother-in-law to them, having not 
F 



42 THE LIFE AND WRITINGS 

been married to him yet two full years." She proceeded 
to add, that she was near her confinement when her hus- 
band was apprehended ; and that the shock brought on 
premature labour, and the child died. Upon hearing 
which, Judge Hale, looking very seriously, exclaimed, 
" Alas ! poor woman." Judge Twisdon brutally remarked, 
that she made poverty a cloak ; and that Bunyan was 
maintained better by running up and down preaching, than 
by following his calling. « What is his calling ?" asked 
Judge Hale. "A tinker, my Lord," said a bystander. 
" Yes," rejoined Elizabeth Bunyan, " and because he is a 
tinker and a poor man, therefore he is despised, and cannot 
have justice." There was truth in this blunt appeal, and 
Hale felt its force. "I tell thee, woman," he very mildly 
replied, " seeing it is so, that they have taken what thy hus- 
band spake for a conviction, thou must apply thyself to 
the king, or sue out his pardon, or get a writ of error." 
Justice Chester, on hearing the upright judge give her this 
counsel, could not conceal his vexation ; exclaiming, " My 
Lord, he will preach, and do what he lists." " He preach- 
eth nothing but the word of God," said his wife. "He 
preach the word of God !" said Twisdon in a rage ; " he 
runneth up and down, and doth harm." " No, my Lord," 
said she, "it is not so: God hath owned him, and done 
much good by him." "God !" said Twisdon, " his doctrine 
is the doctrine of the devil." "My Lord," once more- 
replied this meek, yet spirited woman, " when the righteous 
Judge shall appear, it will be known that his doctrine is 
not the doctrine of the devil." There was no answering 
this; and Twisdon, turning to Hale, begged him not to 
mind her, but to send her away. The Judge, evidently 
moved, said again to Mrs. Bunyan, in a tone of kindness : 
" I am sorry, woman, that I can do thee no good. Thou 
must do one of those three things aforesaid, namely, either 
to apply thyself to the king, or sue out his pardon, or get a 
writ of error ; but a writ of error will be the cheapest." 

Thus terminated this extraordinary scene. Elizabeth 
Bunyan left the court in tears ; " not so much," she 



OF JOHN BUNYAN. 43 

declares, "because they were so hard-hearted against her 
and her husband, as from the thought, what a sad account 
such poor creatures will have to give at the coming of the 
Lord." How could she suppose that one of those judges 
was a man of saintly piety and integrity ! And how little 
did that judge suspect that the prisoner whose cause was 
thus pathetically pleaded, was destined by his writings to 
win to himself an everlasting name, as the guide of Chris- 
tian pilgrims to the heavenly city ! At the coming of the 
Lord, Hale and Bunyan will not be divided. 

Although, in the Pilgrim's Progress, there is nothing 
that can be construed into personal satire, its author must 
be supposed to have had his own case in vivid recollection, 
when he described the treatment which Christian and 
Faithful met with at Vanity Fair. The indictment of the 
pilgrims, if not a parody on the charges brought against 
Bunyan, conveys the same idea in allegorical terms : — 
" That they were enemies to and disturbers of the trade ; 
that they had made commotions and divisions in the 
town, and had won a party to their own most dangerous 
opinions, in contempt of the law of their prince." The 
language of the witnesses, too, will recall the above exami- 
nation. 

" Envy. My lord, this man is one of the vilest men 
in the country ; he neither regardeth prince nor people, 
law nor custom; but doth all he can to possess all men 
with certain of his disloyal notions, which he in the general 
calls principles of faith and holiness. And, in particular, 
I heard him once myself affirm, that Christianity and the 
customs of our town of Vanity were diametrically opposite, 
and could not be reconciled ; by which saying, my lord, 
he doth at once not only condemn all our laudable doings, 
but us in the doing of them. 

" Superstition. My lord, I have no great acquaintance 
with this man, nor do I desire to have further knowledge 
of him : however, this I know, that he is a very pestilent 
fellow, from some discourse that the other day I had with 
him in this town: for, then talking with him, I heard 



44 THE LIFE AND WRITINGS 

him say, that our religion was naught, and such by which 
a man could by no means please God. 

"Faithful. May I speak a few words in my own de- 
fence ? 

" Judge. Sirrah, sirrah ! thou deservest to live no longer, 
but to be slain immediately on the place. Yet, that all 
men may see our gentleness towards thee, let us hear what 
thou, vile runagate, hast to say. 

" Faithful. I say, then, in answer to what Mr. Envy 
hath spoken, I never said aught but this; That what rule, 
or laws, or custom, or people, were flat against the word of 
God, are diametrically opposite to Christianity. If I have 
said amiss in this, convince me of my error, and I am 
ready, here before you, to make my recantation. As to 
the second, to wit, Mr. Superstition and his charge against 
me, I said only this; That in the worship of God there is 
required a divine faith ; but there can be no divine faith 
without a divine revelation of the will of God. Therefore, 
whatever is thrust into the worship of God that is not 
agreeable to divine revelation, cannot be done but by a 
human faith, which faith will not be profitable to eternal 
life." 

There can be no doubt that it was upon such grounds as 
these, (whether valid or otherwise, this is not the place to 
inquire,) that Bunyan, in common with other noncon- 
formists, objected to the use, and still" more to the imposi- 
tion, of the Book of Common Prayer. He tells us himself, 
that, on obtaining liberty from the gaoler, (who appears to 
have confided in him so far as to allow him to go at large 
upon his word,) he followed his wonted course of preaching, 
taking all occasions put into his hand to visit those who 
had attended upon his ministry; "exhorting them to be 
steadfast in the faith of Jesus Christ, and to take heed 
that they touched not the Common Prayer, &c.,* but 
to mind the word of God, which giveth direction to Chris* 

* " An &c," remarks Dr. Southey, " more full of meaning than that which 
occasioned the dishonest outcry against the &c. oath." Had the learned 
biographer printed the whole of the sentence, however, Bunyan's meaning 



OF JOHN BUNYAN. 45 

tians in every point, being able to make the man of God 
perfect in all things, through faith in Jesus Christ, and 
thoroughly to furnish him unto all good works." The indul- 
gence at first allowed him, enabled him to be present at 
private meetings of the congregation at Bedford, in June 
and July, 1661, his name being found in the minutes of the 
church-book ; and once the gaoler permitted him to take a 
journey to London. Unfortunately, Bunyan's enemies heard 
of it, and his friendly gaoler, being threatened with the loss 
of his office, was compelled to keep his prisoner more close ; 
so that, says Bunyan, " I must not now look out of the 
door." He expected to be called to account at the ensu- 
ing assizes, in November 1661; but he was passed over. 
In January following, the assizes were again held ; and 
being anxious to come before the judges, he prevailed upon 
the gaoler to put down his name in the calendar; but his 
enemies prevented his being called to appear. Why no 
steps were taken in pursuance of Judge Hale's advice, does 
not appear from the Narrative ; and it has been surmised, 
that the means for defraying the legal expenses could not 
be raised. It might have been supposed that the object of 
his visit to London was connected with some effort to obtain 
the reversal of his sentence, as there would seem to have 
been otherwise no adequate motive for the risk he incurred ; 
but the Narrative contains no intimation of the kind. He 
now appears to have resigned himself to his fate. From 
there being no mention of his name at the church-meetings 
of the Bedford congregation from July 1661, to August 
1668, it is inferred that, during these seven years, he was 
kept a close prisoner. As there was an end put to his 
working at his craft, he learned to make tagged laces, 
and by this means contributed to support his family. 
Dr. Southey takes for granted, that their condition was not 

would have been more evident from the exhortation to adhere to the Scrip- 
tures as the only and sufficient rule of faith. A jealousy for the exclusive 
authority of the word of God, the principle so manfully advocated by Chilling- 
worth, was the real source of the strong feeling manifested against both the 
Common Prayer and the et-cetera. 



46 THE LIFE AND WRITINGS 

" worsened by his imprisonment," since it would render 
them " objects of compassion to their neighbours," and that 
Bunyan was, upon the whole, very comfortable in gaol. 
" He had the society there," he says, " of some who were 
suffering for the same cause ;"* he had his Bible, and his 
Book of Martyrs ; and he had leisure to brood over his own 
thoughts. Scanty materials of worldly comfort ; but how 
enviable the man who could extract happiness out of them ! 
Are any thanks due to his unjust persecutors, that " the 
Pilgrim's Progress was one of the fruits of his imprison- 
ment ?" 

" The oppressor holds 
His body hound ; but knows not what a range 
His spirit takes, unconscious of a chain ; 
And, that to bind him is a vain attempt, 
Whom God delights in, and in whom he dwells." — CowrER. 

Bunyan thus speaks of his own imprisonment : " I was 
had home to prison, and there have lain now complete 
twelve years, waiting to see what God would suffer these 
men to do with me.t In which condition I have continued 
with much content, through grace, but have met with many 
turnings and goings upon my heart;" the result of which, 
he adds, had been "much conviction, instruction, and 

* It is said, "there were never fewer than sixty dissenters in the prison 
with him during the period of his confinement; for, as some were discharged, 
others were committed. Two of these were ministers of the Baptist denomi- 
nation, Mr. Wheeler and Mr. Dunn." — Ivimey's Life of Bunyan. 

t Perhaps we are to understand Bunyan as meaning that he was imprisoned 
twelve years altogether. The Continuator of his Life states, that he was 
imprisoned at first for six years, till, "the Act of Indulgence to Dissenters 
being allowed, he obtained his freedom by the intercession of some in trust 
and power, that took pity on his sufferings ; but within six years afterwards" — 
six days must be meant — "he was again taken up, viz. in the year 166G, and 
was then confined for six years more. . . When he was taken this last time, he 
was preaching on these words : ' Dost thou believe on the Son of God ?' And 
this imprisonment continued six years ; and when this was over, another short 
affliction, which was an imprisonment of half a year, fell to his share." "In 
the last year of his twelve years' imprisonment," it is added, " the pastor of 
the congregation at Bedford died ; and he was chosen to that care of souls on 
the 12th of December, 1671." 






OF JOHN BUNYAN. 47 

understanding." During the last four years of his im- 
prisonment — that is, from 1669 to 1672, inclusive — he 
enjoyed a considerable degree of liberty. From the entries 
in the Baptist church-book, he appears to have been 
regularly present at their social meetings; and in October 
1671, though still a prisoner, he was elected to the office of 
co-pastor or elder of that community. Among the works 
written during his confinement, we find enumerated the 
following : — Of Prayer by the Spirit. The Holy City's 
Resurrection. Grace Abounding, (the autobiographical nar- 
rative so often referred to.) Pilgrim's Progress, Part I. 
Defence of the Doctrine of Justification, against Bishop 
Fowler. This last work is dated from prison, the 21st of 
the 11th month, 1671. 

The First Part of the Pilgrim's Progress is known to 
have been written during his imprisonment; but, as no 
extant copy of the first edition has hitherto been discovered, 
the year in which it was published remains uncertain. The 
date of the second edition, of which a copy is in the British 
Museum, is 1678. If, therefore, the work was published 
before his release, or even immediately after it, the sale 
must have been very slow and limited for some years after 
its appearance. But when once it had found its way into 
general circulation, edition after edition was rapidly called 
for. The eighth edition was published in 1682, the ninth 
in 1684, and the tenth in 1685.* In the mean time, 
several dishonest imitations of his work had appeared; 

* One passage of considerable length, the whole scene between Mr. By-ends 
and his three friends, and their subsequent discourse with Christian and Faith- 
ful, was added after the second edition. Dr. Southey conjectures that it was 
first inserted in the fourth impression, " which had many additions more than 
any preceding." This is stated in an advertisement on the back of the frontis- 
piece to the eighth ; where it is also stated, that the publisher, " observing that 
many persons desired to have it illustrated with pictures, hath endeavoured to 
gratify them therein ; and besides those that are ordinarily printed to the fifth 
impression, hath provided thirteen copper cuts, curiously engraven, for such as 
desire them." No additions, Dr. Southey informs us, after collating the editions, 
were introduced subsequently to the eighth ; nor any alterations but verbal ones 
of slight importance. 



48 THE LIFE AND WRITINGS 

some of them counterfeiting his popular title, others pur- 
porting to be a second part. These interlopers may have 
furnished an additional inducement to Bunyan to put forth 
his own Continuation of the Parable, which appeared in 
January, 1684. In the poetical preface to this Second Part, 
he refers with honest satisfaction to the extensive reputa- 
tion which his Pilgrim had attained : 

" In France and Flanders, where men kill each other, 
My Pilgrim is esteemed a friend, a brother. 
In Holland too, 'tis said, as I am told, 
My Pilgrim is, with some, worth more than gold. 
Highlanders and wild Irish can agree, 
My Pilgrim should familiar with them be. 
'Tis in New England under such advance, 
Receives there so much loving countenance, 
As to be trimmed, new clothed, and decked with gems, 
That it might show its features and its limbs. 
Yet more ; so comely doth my Pilgrim walk, 
That of him thousands daily sing and talk." 

In the same homely, yet not despicable lines, he refers to 
some of the objections which had been urged against the 
First Part: 

" But some there be that say, He laughs too loud ; 
And some do say, His head is in a cloud. 
Some things are of that nature as to make 
One's fancy chuckle, while his heart doth ache. 
Whereas some say, A cloud is in his head, 
That doth but show his wisdom's covered 
With its own mantle." 

It is probable that Bunyan had already become known 
by his writings, when he obtained his release. How this 
was effected, is not known; but, some time in 1672, a day 
of thanksgiving was observed by his flock, on the occasion 
of his deliverance. The author of the Continuation of his 
Life, appended to his own Narrative,* states, that "Dr. 
Barlow, the then bishop of Lincoln, and other churchmen," 

* Supposed to have been Mr. Charles Doe, a Baptist minister. He describes 
himself as " a true friend and long acquaintance of Mr. Bunyan's." 



OF JOHN BUNYAN. 49 

had been "moved by his patience to pity his hard and 
unreasonable sufferings, so far as to stand very much his 
friends in procuring; his enlargement." And the interfer- 
ence of Bishop Barlow has been ascribed, upon credible 
authority, to the intercession of Dr. John Owen. For this 
story there must be some foundation. Yet Barlow was not 
made a bishop till 1675;* and it may be questioned, 
whether, at that period, any thing short of a royal order 
could have secured to Bunyan the undisturbed enjoyment 
of his personal freedom and his liberty to preach. The 
Conventicle Act had been revived in 1670, in all its severity. 
Yet, shortly after his enlargement, Bunyan was enabled to 
build a meeting-house, by the voluntary contributions of 
his friends. In the church-book, it is entered : "11 August, 
1672, the ground on which the meeting-house stands was 
bought by subscription." Here he continued to preach to 
large audiences, without any material interruption. " In 
this charge," says the Continuator of his Narrative, " he 
often had disputes with scholars that came to oppose him, 
as supposing him an ignorant person ; and, though he 
argued plainly, and by scripture, without phrases and 
logical expressions, yet he nonplussed" them by his perti- 
nent answers. Every year he used to pay a visit to his 
friends in London, where his reputation as a preacher was 
so great, that " if but a day's notice were given, the meet- 
ing-house in Southwark, where he generally preached, 
would not hold half the people that attended. Three thou- 
sand persons have been gathered together for the purpose 
in a remote part of the town ; and no fewer than twelve 
hundred, on a dark winter's morning, at seven o'clock, even 
on week-days." Dr. Owen is stated to have been among 
his occasional auditors ; and an anecdote is on record, that, 
being asked by Charles II., how a learned man such as he 

* See Orme's Life of Owen, p. 398. Mr. Orme confesses that he is unable to 
reconcile with this date the story told in Asty's Memoirs of Owen, and repeated 
by Mr. Ivimey, of Bishop Barlow's refusing to comply with Owen's request, 
without an order from the chancellor ; unless it refers to some subsequent impri- 
sonment. 

G 



50 THE LIFE AND WRITINGS 

was, could sit and hear an illiterate tinker prate, he replied : 
"May it please your majesty, could I possess that tinker's 
abilities for preaching, I would most gladly relinquish 
all my learning."* The anecdote, if true, may be thought 
to illustrate the modesty and generous candour of Owen, 
himself an accomplished pulpit orator, as much as the 
power of Bunyan's native eloquence ; yet it is quite credi- 
ble, that Owen should prize above all his scholastic attain- 
ments, the native genius displayed by the uneducated 
preacher, in combination with the peculiar unction that 
appears to have characterized his ministry. " Even some 
to whom he had been misrepresented upon the account of 
his (want of) education," says the Continuator of his Nar- 
rative, " were convinced of his worth and knowledge in 
sacred things, as perceiving him to be a man of sound 
judgment, delivering himself plainly and powerfully ; inso- 
much that many who came spectators for novelty, rather 
than to be edified and improved, went away well satisfied 
with what they heard, and wondered, as the Jews did at 
the apostles, « whence this man should have these things.' " 
Besides his annual visit to London, Bunyan occasionally 
visited other parts of the country; "insomuch," says the 
same authority, " that some, by these visitations that he 
had made, which were two or three every year, (though in 
jeering manner, no doubt,) gave him the epithet of Bishop 
Bunyan; while others envied him for his so earnestly 
labouring in Christ's vineyard." The Baptist congregation 
at Hitchin, in Hertfordshire, is supposed to have been 
founded by him. There is a deep dell in a wood near the 

* Ivimey's History of the English Baptists, Vol. II. p. 41. Southey treats the 
anecdote as apocryphal, without assigning any other reason for his incredulity, 
than that such an opinion would be discreditable to Owen's judgment, if 
he really entertained it. Yet he remarks of the following anecdote, that it 
authenticates itself. "One day, when he had preached with peculiar warmth 
and enlargement, some of his friends came to shake hands with him after the 
service, and observed to him, what ' a sweet sermon' he had delivered. ' Aye !' he 
replied, ' you need not remind me of that ; for the devil told me of it before 
I was out. of the pulpit.' " This story has been told of others besides Bunyan, 
but it may belong to him. 



OF JOHN BUNYAN. 51 

village of Preston, where a thousand people could collect ; 
and there Bun van used frequently to preach to large con- 
gregations. A chimney-corner, in a house in the same 
wood, is still looked upon with veneration, as having been 
the place of his refreshment.* About five miles from 
Hitchin, was a famous Puritan preaching-place, called 
Bendish,t where also Bunyan was in the practice of preach- 
ing, in an old malt-house ; and the pulpit was carefully 
removed, as an honoured relic, when, in 17S7, the meeting 
was transferred to Coleman's Green. Other congregations 
in Bedfordshire are believed to owe their origin to his mid- 
night preaching during his imprisonment, when he enjoyed 
the liberty, by sufferance, of making secret excursions to 
visit his friends. Reading, in Berkshire, was another place 
which he frequently visited ; and a tradition has been pre- 
served by the Baptist congregation there, that he sometimes 
went through that town dressed like a carter, with a long 
whip in his hand, to avoid detection. The house in which 
the Baptists met for worship, stood in a lane ; and from the 
back door, they had a bridge over a branch of the river 
Kennett, whereby, in case of alarm, they might escape. 
In a visit to that place, prompted by his characteristic 
kindness of heart, he contracted the disease which brought 
him to his grave. The son of a gentleman who resided 
there, having fallen under his father's displeasure, who 
threatened to disinherit him, applied to Mr. Bunyan to act 
as a mediator on his behalf. He did so with good success ; 
and it was his last labour of love. As he returned to 
London on horseback, he was overtaken by heavy rains, 

* The following anecdote has been preserved by tradition. At a house near 
Preston Castle, about three miles from Hitchin, the nonconformist ministers 
used to meet for mutual conference. At one of these meetings, that difficult 
text, Rom. viii. 18 — 22, was spoken from. When it came to Mr. Bunyan's turn 
to speak, he only said, " The Scriptures are wiser than I." Luther confessed that 
the meaning of that Scripture he could never make out. 

t It was a low, thatched building, running in two directions. A large square 
pulpit stood in the angles, and adjoining it was a " high pew, in which ministers 
sat, out of sight of informers, and from which, in case of alarm, they could 
escape into an adjacent cave." 



52 THE LIFE AND WRITINGS 

and took cold. A violent fever ensued; and, after an ill- 
ness of ten days, he "resigned his soul into the hands of 
his most merciful Redeemer."* He died at the house of his 
friend Mr. Struddock, (or Stradwick,) a grocer, on Snow- 
hill, on the 12th of August, 1688, in the 61st year of his age; 
and was buried in his host's vault at Bunhill-fields, where a 
handsome tomb has been erected to his memory. 

The following description of his person and character has 
been drawn by his first biographer. " He appeared in 
countenance to be of a stern and rough temper, but, in his 
conversation, mild and affable ; not given to loquacity or 
much discourse in company, unless some urgent occasion 
required it ; observing never to boast of himself or his 
parts, but rather to seem low in his own eyes, and submit 
himself to the judgment of others ; . . . . loving to reconcile 
differences, and make friendship with all. He had a sharp, 
quick eye, accompanied with an excellent discerning of 
persons, being of good judgment and quick wit. As for 
his person, he was tall of stature, strong-boned, though not 
corpulent ; somewhat of a ruddy face, with sparkling eyes ; 
wearing his hair on his upper lip, after the old British 
fashion; his hair reddish, but, in his latter days, time had 
sprinkled it with grey; his nose well set, but not declining 
or bending, and his mouth moderately large ; his forehead 
somewhat high ; and his habit always plain and modest." 

Of his four children, (there were none by his second mar- 
riage,) three survived him:t the blind daughter, on whose 

* It appears that at the time of his death, the lord mayor, Sir John Shorter, 
was one of his London flock. A memorandum preserved in Ellis's Correspond- 
ence thus records his death, September 6, 1688: "Few days before died Bunian, 
his Lordship's teacher or chaplain ; a man said to be gifted in that way, though 
once a cobler." 

t Thomas, the eldest son, was received into communion with the Baptist 
Church at Bedford, November 6, 1673, just after his father had obtained his 
liberty, and continued a member for forty-five years, preaching occasionally in 
the adjacent villages. Katherine Bunyan, admitted a member in 1692, and John 
Bunyan, received into communion June 27, 1693, are supposed to have been 
grand-children of Mr. Bunyan. In the burial-ground of the Bedford meeting, 
house, is a stone in memory of his great-grand-daughter, Hannah Bunyan, who 
died Feb. 15, 1770, aged 76. 



OF JOHN BUNYAN. 53 

behalf he expressed such tender solicitude, died a few years 
before him. His wife Elizabeth, who had pleaded his cause 
with so much energy and feeling before the justices, « hav- 
ing lived to see him overcome his labour and sorrow, and 
pass from this life to receive the reward of his work, long 
survived him not; for, in 1692, she died, to follow her 
faithful pilgrim from this world to the other ; whilst his 
works," quaintly adds the same biographer, " which con- 
sist of sixty books, remain for the edifying of the reader, 
and praise of the author." 

Bunyan was a voluminous writer. Besides the works 
already enumerated, he published from time to time a 
number of theological and polemical tracts ; and he appears 
to great advantage as a controversial writer, in contrast 
with his acrimonious and intolerant assailants. He was 
reluctantly drawn into a dispute with some of the most 
eminent Baptist ministers of the day, who attacked him 
with unreasonable violence for maintaining the principle 
and practice of what is termed open communion ; that is 
to say, for admitting persons of other denominations to 
communion at the Lord's Table, on the principle, that 
" differences of judgment about water baptism" are " no 
bar to communion." In his tracts upon this litigated 
point, he discovers an enlightened tolerance and a catho- 
licity of feeling, not only far removed from the narrow 
views and bigoted prejudices of his brethren, but far in 
advance of the spirit of his age. The Holy War, published 
also in his life-time, (apparently before the second part of 
the Pilgrim's Progress,) would of itself have immortalized 
its author, had he produced nothing else. Shortly after 
his decease, his widow put forth an advertisement, stating 
her inability to print the writings which he left unpub- 
lished, some of them prepared for the press. Four years, 
however, elapsed before, in 16.92, his collected works, 
including several posthumous writings, were published in 
one volume folio, edited by Ebenezer Chandler, who suc- 
ceeded him as pastor of the Bedford congregation, and 
John Wilson, the first pastor of the Baptist flock at 



54 THE LIFE AND WRITINGS 

Hitchin. But this volume did not comprise the whole of 
his works. In 1735-6, another edition appeared in two 
vols, folio, edited by Rev. Samuel Wilson of Prescot-street 
meeting, grandson to the above John Wilson. For a 
reprint of this, the Rev. George Whitfield furnished a 
recommendatory preface. A later edition has been pub- 
lished in 6 vols. 8vo. ; and an edition of his " Select Works" 
was printed in 180S. The Third Part of the Pilgrim's 
Progress, which appeared after his death, and is included 
in many editions of his incomparable work, is not genuine, 
and bears the indubitable marks of an inferior imitator. 

It is impossible to form even a conjecture as to the 
number of editions through which the Pilgrim's Pro- 
gress has passed. Dr. Southey thinks it probable that no 
other book ill the English language has obtained so con- 
stant and so wide a sale. The prints which have been 
engraved to illustrate it, would form a curious and exten- 
sive collection, exhibiting every variety, from the worst 
specimens, both in wood and copper, up to the vignettes 
from Harvey's spirited designs, and the copper-plates from 
Martin, which adorn the elegant edition to which is pre- 
fixed Dr. Southey 's Life of the Author, and the exquisite 
series of Illustrations by Melville, now presented to the 
admirers of the Prince of Dreamers. A list of the several 
languages into which the Pilgrim's Progress has been 
translated, would be not less curious. "Bunyan," remarks 
Dr. Southey, "could little have supposed that his book 
would ever be adapted for sale among the Romanists. 
Whether this was done in the earliest French translation, 
I do not know ; but in the second there is no Giant Pope. . . . 
The First Part, under the title of ' Le Pelerinage d'lin 
nomme Chretien] forms one of the volumes of the < Petite 
Bibliotheque du CatholiqueJ and bears in the title-page a 
glorified head of the Virgin ! A Portuguese translation of 
the First Part also, and in like manner cut down to the 
opinions of the public for which it was designed, was 
published in 1782. Indeed, I believe there is no European 
language into which the Pilgrim's Progress has not been 



OF JOHN BUNYAN. OD 

translated." The idiom of the work, however, is so purely 
and peculiarly English, that it must be next to impossible 
to preserve its genuine character in a foreign dress. " The 
fervour of the Poet's soul," remarks the American Critic 
before cited, (nor is the descriptive appellation a misnomer,) 
"acting through the medium of such a language as he 
learned from our common translation of the Scriptures, 
has produced some of the most admirable specimens in 
existence of the manly power and familiar beauty of the 
English tongue !" Pages might be occupied with the 
encomiums with which poets and critics have of late 
delighted to honour this once obscure and despised religious 
writer. Scott, Byron, and Wordsworth, besides Southey 
and Montgomery, have re-echoed the tribute of admiration 
and affectionate sympathy, which Cowper was the first that 
ventured to offer to his memory, suppressing the as yet 
uncanonized name. 

" I name thee not, 



Yet e'en in transitory life's late day, 
That mingles all my brown with sober grey, 
Revere the man whose Pilgrim marks the road, 
And guides the Progress of the soul to God." 



THE 

PILGRIM'S PROGRESS, 

PROM 

THIS WORLD TO THAT WHICH IS TO COME. 

DELIVERED UNDER THE SIMILITUDE OF A DREAM. 

PART I. 

WHEREIN ARE DISCOVERED THE MANNER OF HIS SETTING OUT ; 
HIS DANGEROUS JOURNEY ; AND SAFE ARRIVAL AT THE 
DESIRED COUNTRY. 

"I have used similitudes," Kos. xii. 10. 



THE 

AUTHOR'S APOLOGY 

FOR HIS BOOK. 



When at the first I took my pen in hand, 
Thus for to write, I did not understand 
That I at all should make a little book 
In such a mode : nay, I had undertook 
To make another ; which when almost done, 
Before I was aware, I this begun. 

And thus it was : I, writing of the way 
And race of saints in this our gospel-day, 
Fell suddenly into an allegory 
About their journey, and the way to glory, 
In more than twenty things, which I set down : 
This done, I twenty more had in my crown j 
And they again began to multiply, 
Like sparks that from the coals of fire do fly. 
Nay then, thought I, if that you breed so fast, 
I'll put you by yourselves, lest you at last 
Should prove ad infinitum, and eat out 
The book that I already am about. 

Well, so I did ; but yet I did not think 
To show to all the world my pen and ink 
In such a mode ; I only thought to make 
I knew not what ; nor did I undertake 

59 



60 THE AUTHOR'S APOLOGY. 

Thereby to please my neighbour ; no, not I ; 
I did it mine own self to gratify. 

Neither did I but vacant seasons spend 
In this my scribble ; nor did I intend 
But to divert myself, in doing this, 
From worser thoughts which make me do amiss. 

Thus I set pen to paper with delight, 
And quickly had my thoughts in black and white. 
For having now my method by the end, 
Still as I pulled, it came ; and so I penned 
It down ; until at last it came to be, 
For length and breadth, the bigness which you see. 

Well, when I had thus put my ends together, 
I showed them others, that I might see whether 
They would condemn them, or them justify ; 
And some said, Let them live ; some, Let them die ; 
Some said, John, print it ; others said, Not so : 
Some said, It might do good ; others said, No. 

Now was I in a strait, and did not see 
Which was the best thing to be done by me : 
At last I thought, Since you are thus divided, 
I print it will ; and so the case decided. 

For, thought I, some I see would have it done, 
Though others in that channel do not run : 
To prove, then, who advised for the best, 
Thus I thought fit to put it to the test. 

I further thought, if now I did deny 
Those that would have it thus to gratify, 
I did not know but hinder them I might 
Of that which would to them be great delight : 
For those which were not for its coming forth, 
I said to them, Offend you I am loath ; 



THE AUTHOR'S APOLOGY. 61 

Yet, since your brethren pleased with it be, 
Forbear to judge, till you do further see. 

If that thou wilt not read, let it alone ; 
Some love the meat, some love to pick the bone ; 
Yea, that I might them better palliate, 
I did too with them thus expostulate : 

May I not write in such a style as this ? 
In such a method too, and yet not miss 
My end, thy good ? Why may it not be done ? 
Dark clouds bring waters, when the bright bring none. 
Yea, dark or bright, if they their silver drops 
Cause to descend, the earth, by yielding crops, 
Gives praise to both, and carpeth not at either, 
But treasures up the fruit they yield together ; 
Yea, so commixes both, that in their fruit 
None can distinguish this from that ; they suit 
Her well when hungry ; but, if she be full, 
She spews out both, and makes their blessing null. 

You see the ways the fisherman doth take 
To catch the fish ; what engines doth he make ! 
Behold ! how he engageth all his wits ; 
Also his snares, lines, angles, hooks, and nets ; 
Yet fish there be, that neither hook nor line, 
Nor snare, nor net, nor engine, can make thine ; 
They must be groped for, and be tickled too, 
Or they will not be catched, whate'er you do. 
How does the fowler seek to catch his game ? 
By divers means, all which one cannot name : 
His guns, his nets, his lime-twigs, light, and bell : 
He creeps, he goes, he stands ; yea, who can tell 
Of all his postures ? Yet there's none of these 
Will make him master of what fowls he please. 



62 THE AUTHOR'S APOLOGY. 

Yea, he must pipe and whistle to catch this, 
Yet, if he does so, that bird he will miss. 

If that a pearl may in a toad's head dwell, 
And may be found too in an oyster shell : 
If things that promise nothing do contain 
What better is than gold, who will disdain, 
That have an inkling of it, there to look, 
That they may find it ? Now, my little book 
(Though void of all these paintings, that may make 
It with this or the other man to take) 
Is not without those things that do excel 
What do in brave but empty notions dwell. 

Well, yet I am not fully satisfied 
That this your book will stand, when soundly tried. 

Why, what's the matter ? It is dark ! What though? 
But it is feigned. What of that ? I trow 
Some men, by feigned words, as dark as mine, 
Make truth to spangle, and its rays to shine ! 
But they want solidness. Speak, man, thy mind ! 
They drown the weak ; metaphors make us blind. 

Solidity, indeed, becomes the pen 
Of him that writeth things divine to men: 
But must I needs want solidness, because 
By metaphors I speak ? Were not God's laws, 
His gospel laws, in olden time held forth 
By shadows, types, and metaphors ? Yet loath 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The Highest Wisdom ! No, he rather stoops, 
And seeks to find out what by pins and loops, 
By calves and sheep, by heifers and by rams, 
By birds and herbs, and by the blood of lambs, 



THE AUTHOR'S APOLOGY. 63 

God speaketh to him ; and happy is he 

That finds the light and grace that in them be. 

Be not too forward, therefore, to conclude 
That I want solidness, that I am rude : 
All things solid in show, not solid be ; 
All things in parable despise not we, 
Lest things most hurtful lightly we receive, 
And things that good are, of our souls bereave. 
My dark and cloudy words, they do but hold 
The truth, as cabinets enclose the gold. 

The prophets used much by metaphors 
To set forth truth ; yea, whoso considers 
Christ, his apostles too, shall plainly see 
That truths to this day in such mantles be. 

Am I afraid to say, that holy writ, 
Which for its style and phrase puts down all wit, 
Is every where so full of all these things, 
(Dark figures, allegories,) yet there springs 
From that same book, that lustre, and those rays 
Of light, that turn our darkest nights to days. 

Come, let my carper to his life now look, 
And find there darker lines than in my book 
He findeth any ; yea, and let him know, 
That in his best things there are worse lines too. 

May we but stand before impartial men, 
To his poor one I dare adventure ten, 
That they will take my meaning in these lines 
Far better than his lies in silver shrines. 
Come, truth, although in swaddling-clouts I find, 
Informs the judgment, rectifies the mind ; 
Pleases the understanding, makes the will 
Submit ; the memory too it doth fill 



64 THE AUTHOR'S APOLOGY. 

With what doth our imagination p]ease ; 
Likewise it tends our troubles to appease. 

Sound words, I know, Timothy is to use, 
And old wives' fables he is to refuse ; 
But yet grave Paul him nowhere did forbid 
The use of parables, in which lay hid 
That gold, those pearls, and precious stones, that were 
Worth digging for, and that with greatest care. 

Let me add one word more : man of God, 
Art thou offended ? Dost thou wish I had 
Put forth my matter in another dress ? 
Or that I had in things been more express ? 
To those that are my betters, as is fit, 
Three things let me propound, then I submit : 

1. I find not that I am denied the use 
Of this my method, so I no abuse 

Put on the words, things, readers, or be rude 
In handling figure or similitude, 
In application ; but all that I may 
Seek the advance of truth, this or that way 
Denied, did I say ? Nay, I have leave, 
(Examples too, and that from them that have 
God better pleased, by their words or ways, 
Than any man that breatheth now-a-days,) 
Thus to express my mind, thus to declare 
Things unto thee that excellentest are. 

2. I find that men as high as trees will write 
Dialogue-wise ; yet no man doth them slight 
For writing so : indeed, if they abuse 
Truth, cursed be they, and the craft they use 
To that intent ; but yet let truth be free 

To make her sallies upon thee and me, 



THE AUTHOR'S APOLOGY. 65 

Which way it pleases God ; for who knows how, 
Better than He that taught us first to plough, 
To guide our minds and pens for his design ? 
And He makes base things usher in divine. 

3. I find that holy writ, in many places, 
Hath semblance with this method, where the cases 
Do call for one thing to set forth another : 
Use it I may then, and yet nothing smother 
Truth's golden beams : nay, by this method may 
Make it cast forth its rays as light as day. 

And now, before I do put up my pen, 
I'll show the profit of my book ; and then 
Commit both me and it unto that hand 
That pulls the strong down, and makes weak ones stand. 

This book it chalketh out before thine eyes 
The man that seeks the everlasting prize : 
It shows you whence he comes, whither he goes ; 
What he leaves undone ; also what he does : 
It also shows you how he runs and runs, 
Till he unto the Gate of Glory comes. 

It shows too who set out for life amain, 
As if the lasting crown they would obtain. 
Here also you may see the reason why 
They lose their labour, and like fools do die. 

This book will make a traveller of thee, 
If by its counsel thou wilt ruled be ; 
It will direct thee to the Holy Land, 
If thou wilt its direction understand ; 
Yea, it will make the slothful active be ; 
The blind also delightful things to see. 

Art thou for something rare and profitable ? 
Or wouldst thou see a truth within a fable ? 
I 



66 THE AUTHOR'S APOLOGY. 

Art thou forgetful ? Wouldest thou remember 
From New-year's day to the last of December ? 
Then read my fancies ; they will stick like burs, 
And may be to the helpless, comforters. 

This book is writ in such a dialect 
As may the minds of listless men affect : 
It seems a novelty, and yet contains 
Nothing but sound and honest gospel strains. 

Wouldst thou divert thyself from melancholy ? 
Wouldst thou be pleasant, yet be far from folly ? 
Wouldst thou read riddles and their explanation ? 
Or else be drowned in thy contemplation ? 
Dost thou love picking meat ? Or wouldst thou see 
A man i' the clouds, and hear him speak to thee ? 
Wouldst thou be in a dream, and yet not sleep ? 
Or wouldst thou in a moment laugh and weep ? 
Wouldest thou lose thyself and catch no harm, 
And find thyself again without a charm ? 
Wouldst read thyself, and read thou knowst not what, 
And yet know whether thou art blest or not, 
By reading the same lines ? then come hither ! 
And lay my book, thy head, and heart together. 

JOHN BUNYAN. 



THE 



PILGRIM'S PROGRESS. 



PART I. 



Wk PMm mmUm 




I walked through the wilderness 

, -. f% , ' \W®k of this world, I lighted on a certain 

|^ ; place where was a den,* and the jail. 

*&&***. r* ] a ^ me d own in that place to sleep ; 

and as I slept, I dreamed a dream. I dreamed, and, 



* Mr. Bunyan was confined, at different times, about twelve years in 
Bedford jail, for exercising his ministry contrary to the statutes then in 
force. This was ' the den, in which he slept and dreamed :' here he penned 
this instructive allegory, and many other useful works, which evince that 
he was neither soured nor disheartened by persecution. The Christian, 
who understands what usage he ought to expect in this evil world, com- 
paring our present measure of religious liberty with the rigours of that 
age, will see abundant cause for gratitude; but they, who are disposed to 
complain, can never be at a loss for topics, while so much is amiss among 
all ranks and orders of men, and in the conduct of every individual. 

67 



68 THE PILGRIM'S PROGRESS. 

behold, I saw* a man clothed with rags standing in a 
certain place, with his face from his own house, a book 
in his hand, and a great burden upon his back. a I 
looked, and saw him open the book, and read therein ; 
and, as he read, he wept and trembled ; and, not being 

a Isaiah Ixiv. 5. Luke xiv. 33. Psalm xxxviii. 4. Hab. ii. 2. 

* The allegory opens with a description of the principal character to 
which it relates. The view, which the author in his dream had of him, as 
' clothed in rags,' implies that all men are sinners, in their dispositions, 
affections and conduct ; that their supposed virtues are radically defective, 
and worthless in the sight of God ; that the pilgrim has discovered this in 
his own case, so that he perceives his own righteousnesses to be insufficient 
for justification, even as sordid rags would be unsuitable raiment for those 
who stand before kings. His ' face turned from his own house' represents 
the sinner convinced that it is absolutely necessary to subordinate all other 
concerns to the care of his immortal soul, and to renounce every thing 
which interferes with that grand object: this makes him lose his former 
relish for the pleasures of sin, and even for the most lawful temporal satis- 
factions, while he trembles at the thought of impending destruction. (Heb. 
xi. 8. 24 — 27.) ' The book in his hand,' &c. instructs us, that sinners dis- 
cover their real state and character, by reading and believing the Scrip- 
tures ; that their first attention is often directed to the denunciations of the 
wrath to come contained in them, and that such persons cannot but con- 
tinue to search the word of God, though their grief and alarm be increased 
by every perusal. The ' burden upon his back' represents that distressing 
sense of guilt, and fear of wrath, which deeply convinced sinners cannot 
shake off; ' the remembrance of their sins is grievous to them, the burden 
of them is intolerable :' their consciences are oppressed with guilt, even on 
account of those actions in which their neighbours perceive no harm ; their 
hearts tremble at the prospect of dangers of which others have no appre- 
hension ; and they see an absolute necessity of escaping from a situation in 
which others live most securely : for true faith, from the very first, ' sees 
things that are invisible.' In one way or other, therefore, they soon mani- 
fest the earnestness of their minds, in inquiring ' what they must do to be 
saved.' The circumstances of these humiliating convictions exceedingly 
vary ; but the life of faith and grace always begins with them : and they, 
who are wholly strangers to this experience, are Christians only in name 
and form : — 

' He knows no hope, who never knew a fear.' 

Cowper. 



THE PILGRIM'S PROGRESS. (>9 

able longer to contain, he brake out with a lamentable 
cry, saying, " What shall I do !" b 

In this plight,* therefore, he went home, and restrained 
himself as long as he could, that his wife and children 
should not perceive his distress ; but he could not be 
silent long, because that his trouble increased. Where- 
fore, at length, he brake his mind to his wife and child- 



* The contempt or indignation, which worldly people express towards 
those who are distressed in conscience, commonly induces them to conceal 
their inquietude as long 1 as they can, even from their relatives; but this 
soon becomes impracticable. Natural affection also, connected with a view 
of the extreme danger to which a man sees the objects of his most tender 
attachments exposed, but of which they have no apprehensions, will extort 
such earnest representations, warnings, and entreaties, as are here ex- 
pressed. The city of Destruction (as it is afterwards called) signifies this 
present evil world, as doomed to the flames ; or the condition of careless 
sinners, immersed in secular pursuits and pleasures, neglecting eternal 
things, and exposed to the unquenchable fire of hell, ' at the day of judg- 
ment and perdition of ungodly men.' They who are ignorant of the 
Scriptures, and unaccustomed to compare their own conduct with the 
Divine law, will be amazed at such discourse ; and, instead of duly re- 
garding the warnings given them, will commonly ascribe them to enthu- 
siasm or insanity; and as prophets, apostles, and the Son of God himself, 
were looked upon in this light by their contemporaries, we may be sure 
that no prudence, excellence, or benevolence, can exempt the consistent 
believer from the trial. Near relations will generally be the first to form 
this opinion of his case ; and will devise various expedients to quiet his 
mind : diversions, company, feastings, absence from serious friends or books, 
will be prescribed : and by these means a false peace often succeeds a tran- 
sient alarm. But when a genuine humiliating discovery of the evil and 
desert of sin has been made to the soul, such expedients will not alleviate, 
hut increase, the anguish; and will be followed by still greater earnest- 
ness about a man's own salvation, and that of others. This commonly 
strengthens prejudice, and induces obduracy : and contemptuous pity gives 
place to resentment, ill usage, derision, or neglect. The disconsolate be- 
liever will then be driven into retirement, and relieve his burdened mind 
by reading the Scriptures, and meditating on his doleful case, with com- 
passionate prayers for his despisers : and thus he sows in tears that seed 
from which the harvest of his future joy will surely be produced. 



70 THE PILGRIM'S PROGRESS. 

ren ; and thus he began to talk to them : O my dear 
wife, said he, and you the children of my bowels, I, your 
dear friend, am in myself undone by reason of a burden 
that lieth hard upon me; moreover, I am certainly 
this world, informed that this our city will be burnt with 
fire from heaven j in which fearful overthrow, both my- 
self, with thee my wife, and you my sweet babes, shall 
miserably come to ruin, except (the which 
yet I see not) some way of escape can be 
found, whereby we may be delivered. At this his rela- 
tions were sore amazed ; not for that they believed that 
what he had said to them was true, but because they 
thought that some frenzy distemper had got into his 
head. Therefore, it drawing towards night, and they 
hoping that sleep might settle his brains, with all haste 
they got him to bed. But the night was as trouble- 
some to him as the day ; wherefore, instead of sleeping, 
he spent it in sighs and tears. So when the morning 
was come, they would know how he did. He told them, 
Worse and worse. He also set to talking to them 
again; but they began to be hardened. They also 
carnal phy. thought to drive away his distemper by 
soul. harsh and surly carriage to him: some- 

times they would deride, sometimes they would chide, 
and sometimes they would quite neglect him. Where- 
fore he began to retire himself to his chamber, to pray 
for and pity them, and also to condole his own misery. 
He would also walk solitarily in the fields, sometimes 
reading, and sometimes praying: and thus for some 
days he spent his time. 

Now I saw,* upon a time, when he was walking in 

*The Scriptures are indeed sufficient to make us wise unto salvation, as 
well as to shew us our guilt and danger ; yet the Lord commonly uses the 



THE PILGRIM'S PROGRESS. 71 

the fields, that he was (as he was wont) reading in his 
book, and greatly distressed in his mind; and as he 
read, he burst out, as he had done before, crying, 
" What shall I do to be saved ?" c 

I saw also that he looked this way, and that way, as 
if he would run ; yet he stood still, because (as I per- 
ceived) he could not tell which way to go. I looked 
then, and saw a man named Evangelist coming to him, 
and he asked, Wherefore dost thou cry '( 

He answered, Sir, I perceive, by the book in my 
hand, that I am condemned to die, and after that to 
come to judgment ; and I find that I am not willing to 
do the first, nor able to do the second. d 

Then said Evangelist, Why not willing to die, since 
this life is attended with so many evils? The man 
answered, Because I fear that this burden that is upon 
my back will sink me lower than the grave, and I shall 
fall into Tophet. 6 And, sir, if I be not fit to go to 
prison, I am not fit to go to judgment, and from thence 
to execution : and the thoughts of these things make 
me cry. 

Then said Evangelist,* If this be thy condition, why 

c Acts xvi. 30, 31. d Heb. ix. 27. Job xvi. 21, 22. Ezek. xxii. 14. e Isa. xxx. 33. 

ministry of his servants to direct, into the way of peace, even those who 
have previously discovered their lost condition. Though convinced of the 
necessity of escaping from impending ruin, they hesitate, not knowing what 
to do, till Providence brings them acquainted with some faithful preacher 
of the Gospel, whose instructions afford an explicit answer to their secret 
inquiries after the way of salvation. 

* The able minister of Christ will deem it necessary to enforce the 
warning, ' flee from the wrath to come,' even upon those who are alarmed 
about their souls; because this is the proper way of exciting them to dili- 
gence and decision, and of preserving them from procrastination. They, 
therefore, who would persuade such persons, that their fears are groundless, 
their guilt far less than they suppose, and their danger imaginary, use the 



CHRIST, AND 
THE WAT 
HIM, CANNOT 
FOUND WITHO 
THE WORD. 



72 THE PILGRIM'S PROGRESS. 

conviction of standest thou still ? He answered, Because 

THE NECESSITY 

of fleeing. I know not whither to go. Then he gave 
him a parchment roll ; and there was written within, 
" Flee from the wrath to come." f 

The man therefore read it, and looking upon Evan- 
gelist very carefully, said, Whither must I flee ?* Then 
said Evangelist, pointing with his finger over a very 
wide field. Do you see yonder wicket-gate ? g The man 

said, No. Then said the other, Do you see 
be yonder shining light ? h He said, I think I 

do. Then said Evangelist, Keep that light 
in 'your eye, and go up directly thereto, so shalt thou 
see the gate ; at which, when thou knockest, it shall be 
told thee what thou shalt do. So I saw in my dream, 

f Matt. iii. 7 „ Matt. vii. 13, 14. h Psalm cxix. 105. 2 Pet. i. 19. 

most effectual means of soothing them into a fatal security. Nor can any 
discoveries of heinous guilt or helpless ruin in themselves produce despond- 
ency, provided the salvation of the Gospel be fully exhibited, and proposed 
10 them. 

* The awakened sinner may be incapable for a time of perceiving the 
way of salvation by faith in Christ ; for divine illumination is often very 
gradual. Thus, though the pilgrim could not see the gate, when Evangelist 
pointed it out to him, he thought he could discern the shining light. Up- 
right inquirers attend to the general instructions and encouragements of 
Scripture, and the declarations of the pardoning mercy of God ; which by 
degrees lead them to the knowledge of Christ, and to faith in him : for, as 
our author says in a marginal note, ' Christ, and the way to him, cannot be 
found without the word.' Thus instructed, the pilgrim ' began to run ;' for 
no persuasions or considerations can induce the man, who is duly in earnest 
about salvation, to neglect those things which he knows to be his present 
duty : but it must be expected that carnal relations will oppose this, espe- 
cially as it appears to them destructive of all their prospects of worldly 
advantage. The following lines are here subjoined to a very rude en- 
graving : — 

* Christian no sooner leaves the world, but meets 
Evangelist, who lovingly him greets 
With tidings of another ; and doth shew 
Him how to mount to that from this below. 



E Y THAT 
FROM THE 
RATH TO COME 
tE A G A ZING- 
STOCK TO THE 



THE PILGRIM'S PROGRESS. 73 

that the man began to run. Now he had not run far 
from his own door, when his wife and children per- 
ceiving it, began to cry after him to return ;' but the 
man put his fingers in his ears, and ran on, crying, 
'Life! life! eternal life!' So he looked not behind 
him, k but fled towards the middle of the plain. 

The neighbours* also came out to see him run : and, 
as he ran, some mocked, others threatened, and some 
cried after him to return ; and among those « 

7 ~ FLY 

that did so, there were two that were re 

solved to fetch him back by force. The name wo°r c 

of the one was Obstinate, and the name of the other 

Pliable. Now by this time the man was got a good 

i Luke xiv. 26. k Gen. xix. 17. 

* The attention of numbers is in general excited when one of their 
companions in sin and vanity engages in religion and forsakes the party. 
He soon becomes the topic of conversation among them : their minds are 
variously affected ; some ridicule, others rail, threaten, attempt force, or 
employ artifice, to withdraw him from his purpose ; according to their dif- 
ferent dispositions, situations, or relations to him. Most of them, however, 
soon desist, and leave him to his choice. But two characters are not so 
easily shaken off ; these our author has named Obstinate and Pliable, to 
denote their opposite propensities. The former, through a resolute pride 
and stoutness of heart, persists in attempting to bring back the new con- 
vert to his worldly pursuits ; the latter, from a natural easiness of temper 
and susceptibility of impression, is pliant to persuasion, and readily con- 
sents to make a profession of religion. 

The subsequent dialogue admirably illustrates the characters of the 
speakers. Christian (for so he is henceforth called) is firm, decided, bold, 
and sanguine: — Obstinate is profane, scornful, self-sufficient, and disposed 
to contemn God's word, when it interferes with his worldly interests: — 
Pliable is yielding, and easily induced to engage in things, of which he 
understands neither the nature nor the consequences. Christian's plain 
warnings and earnest entreaties; Obstinate's contempt of believers, as 
' crazy-headed coxcombs,' and his exclamation when Pliable inclines to be 
a pilgrim, 'What, more fools still?' are admirably characteristic; and shew 
that such things are peculiar to no age or place, but always accompany 
serious godliness, as the shadow does the substance. 
K 



74 THE PILGRIM'S PROGRESS. 

distance from them ; but, however, they were resolved 
to pursue him ; which they did, and in a little time they 
overtook him. Then said the man, Neighbours, where- 
fore are you come ? They said, To persuade you to go 
back with us. But he said, That can by no means be. 
You dwell, said he, in the city of Destruction ; the place 
also where I was born : I see it to be so ; and dying 
there, sooner or later, you will sink lower than the 
grave, into a place that burns with fire and brimstone : 
be content, good neighbours, and go along with me. 

What, said Obstinate, and leave our friends and our 
comforts behind us ? 

Yes, said Christian, (for that was his name,) be- 
cause that all which you shall forsake, is not worthy to 
be compared with a little of that which I am seeking to 
enjoy; 1 and if you will go along with me, and hold it, 
you shall fare as I myself; for there, where I go, is 
enough and to spare. 1 " Come away, and prove my words. 

Obst. What are the things you seek, since you leave 
all the world to find them ? 

Chr. I seek an inheritance incorruptible, undefined, 
and that fadeth not away ; and it is laid up in heaven," 
and safe there, to be bestowed, at the time appointed, 
on them that diligently seek it. Read it so, if you 
will, in my book. 

Tush, said Obstinate, away with your book; will 
you go back with us, or no ? 

No, not I, said the other, because I have laid my 
hand to the plough. 

Obst. Come then, neighbour Pliable, let us turn 
again, and go home without him: there is a company 
of these crazy-headed coxcombs, who, when they take 

1 2 Cor. iv. 18. m Luke xv. 17. n 1 Pet. i. 4—6. Heb. xi. 6, 1G. o Luke ix. C2. 



CHRISTIAN ANI 
OBSTINATE PULI 
FOR PLIABLE'* 

SOUL. 



THE PILGRIM'S PROGRESS. 75 

a fancy by the end, are wiser in their own eyes than 
seven men that can render a reason. 

Then said Pliable. Don't revile ; if what the good 
Christian says is true, the things he looks after are 
better than ours: my heart inclines to go with my 
neighbour. 

Obst. What ! more fools still ! Be ruled by me, and 
go back ; who knows whither such a brain-sick fellow 
will lead you ? Go back, go back, and be wise. 

Chr. Nay, but do thou come with thy neighbour 
Pliable; there are such things to be had 
which I spoke of, and many more glories 
besides. If you believe not me, read here in this book ; 
and, for the truth of what is expressed therein, behold, 
all is confirmed by the blood of Him that made it. p 

Well, neighbour Obstinate, said Pliable, I begin to 
come to a point ; I intend to go along with 
this good man, and to cast in my lot with J?" 
him : but, my good companion, do you know the way 
to this desired place ? 

Chr. I am directed by a man, whose name is Evan- 
gelist, to speed me to a little gate that is before us, 
where we shall receive instructions about the way. 

Pli. Come then, good neighbour, let us be going. 
Then they went both together. 

And I will go back to my place, said Obstinate : I 
will be no companion of such misled, 
fantastical fellows. 

Now I saw in my dream,* that when Obstinate was 

p Heb. ix. 17—22. 

* This conversation between Christian and Pliable marks the difference 
in their characters, as well as the measure of the new convert's attain- 
ments. The want of a due apprehension of eternal things is evidently the 



PLIABLE CON- 
SENTETH TO GO 
CHRIS- 



76 THE PILGRIM'S PROGRESS. 



TALK BETWEEN 
CHRISTIAN AMD 
PLIABLE. 



gone back, Christian and Pliable went talk- 
ing over the plain ; and thus they began 
their discourse. 

Chr. Come, neighbour Pliable, how do you do ? I 
am glad you are persuaded to go along with me. Had 
even Obstinate himself but felt what I have felt of the 
powers and terrors of what is yet unseen, he would 
not thus lightly have given us the back. 

Pli. Come, neighbour Christian, since there are none 
but us two here, tell me now farther, what the 
things are, and how to be enjoyed, whither we are 
going. 

Chr. I can better conceive of them with my mind, 
than speak of them with my tongue: but 
yet, since you are desirous to know, I will 
read of them in my book. 

primary defect of all who oppose or neglect religion ; but more maturity 
of judgment and experience is requisite to discover, that many professors 
are equally strangers to a realizing view 'of the powers and terrors of what 
is yet unseen.' The men represented by Pliable disregard these subjects ; 
they inquire eagerly about the good things to be enjoyed, but not in any due 
proportion about the way of salvation, the difficulties to be encountered, or 
the danger of coming short : and new converts, being zealous, sanguine, 
and unsuspecting, are naturally led to enlarge on the descriptions of hea- 
venly felicity given in Scripture. As these are generally figurative or 
negative, such unhumbled professors, annexing carnal ideas to them, are 
greatly delighted ; and, not being retarded by any distressing remorse and 
terror, or feeling the opposition of corrupt nature, they are often more 
zealous, and seem to proceed faster in external duties, than true converts. 
They take it for granted that all the privileges of the Gospel belong to 
them ; and, being very confident, zealous, and joyful, they often censure 
those who are really fighting the good fight of faith. There are also 
systems diligently propagated, which marvellously encourage this delusion, 
excite a high flow of false affections, especially of a mere selfish gratitude 
to a supposed benefactor for imaginary benefits, which is considered as a 
very high attainment : till the event proves tbem to be like the Israelites at 
the Red Sea, who ' believed the Lord's words, and sang his praise ; but soon 
ibrgat his works, and waited not for his counsel.' (Psalm cvi. 12 — 24.) 



THE PILGRIM'S PROGRESS. 77 

Pli. And do you think that the words of your book 
are certainly true ? 

Chr. Yes, verily ; for it was made by Him that can- 
not lie. q 

Pli. Well said ; what things are they ? 

Chr. There is an endless kingdom to be inhabited, 
and everlasting life to be given us, that we may inhabit 
that kingdom for ever/ 

Pli. Well said ; and what else ? 

Chr. There are crowns of glory to be given us; 
and garments that will make us shine like the sun in 
the firmament of heaven. 9 

Pli. This is very pleasant ; and what else ? 

Chr. There shall be no more crying, nor sorrow; 
for He that is owner of the place will wipe all tears 
from our eyes. 1 

Pli. And what company shall we have there ? 

Chr. There we shall be with seraphims and cheru- 
bims, creatures that will dazzle your eyes to look on 
them. u There also you shall meet with thousands and 
ten thousands that have gone before us to that place ; 
none of them are hurtful, but loving and holy ; every 
one walking in the sight of God, and standing in his 
presence with acceptance for ever. In a word, there we 
shall see the elders with their golden crowns ; v there we 
shall see the holy virgins with their golden harps ; w 
there we shall see men that by the world were cut in 
pieces, burnt in flames, eaten of beasts, drowned in the 
seas, for the love they bare to the Lord of the place, all 
well, and clothed with immortality as with a garment/ 

Pli. The hearing of this is enough to ravish one's 

q Tit. i. 2. r Isa. lxv. 17. John x. 27— 29. s 2 Tim. iv.8. Rev. xxii. 5. Matt. xiii. 43. 
t Isa. xxv. 8. Rev. vii. 16, 17. xxi. 4. u Isa. vi. 2. 1 Thess. iv. 16, 17. 

v Rev. iv. 4. vv Rev. xiv. 1—5. x John xii. 25. 2 Cor. v. 2 — 1. 



78 THE PILGRIM'S PROGRESS. 

heart. But are these things to be enjoyed? How 
shall we get to be sharers thereof? 

Chr. The Lord, the governor of the country, hath 
recorded that in this book, the substance of which is, 
If we be truly willing to have it, he will bestow it upon 
us freely/ 

Pli. Well, my good companion, glad am I to hear 
of these things : come on, let us mend our pace. 

Chr. I cannot go so fast as I would, by reason of 
this burden that is upon my back. 

Now I saw in my dream, that just as they had ended 
this talk, they drew nigh to a very miry slough,* that 

y Isa. lv. 1—8. John vi. 37. vii. 37. Rev. xxi. 6, 7. xxii. 17. 

* The slough of Despond represents those discouraging fears which often 
harass new converts. It is distinguished from the alarms which induced 
Christian to leave the city, and ' flee from the wrath to come :' for the 
anxious apprehensions of one who is diligently seeking salvation are very 
different from those which excited him to enquire after it. The latter are 
reasonable and useful, and arise from faith in God's word : but the former 
are groundless ; they result from remaining ignorance, inattention, and un- 
belief, and greatly retard the pilgrim in his progress. They should also be 
carefully distinguished from those doubts and discouragements, which 
assault the established Christian ; for these are generally the consequence 
of negligence, or yielding to temptation ; whereas new converts fall into 
their despondings, when most diligent, according to the light they have re- 
ceived : and if some conscientious persons seem to meet with this slough in 
every part of their pilgrimage, it arises from an immature judgment, erro- 
neous sentiments, or peculiar temptations. When the diligent student of 
the Scriptures obtains such an acquaintance with the perfect holiness of 
God, the spirituality of his law, the inexpressible evil of sin, and his own 
obligations and transgressions, as greatly exceeds the measure in which he 
discerns the free and full salvation of the Gospel, his humiliation will verge 
nearer and nearer to despondency. This, however, is not essential to re- 
pentance, but arises from misapprehension ; though few in proportion wholly 
escape it. The mire of the slough represents that idea which desponding 
persons entertain of themselves and their situation, as altogether vile and 
loathsome ; and their confessions and self-abasing complaints, which render 
them contemptible in the opinion of others. As every attempt to rescue 
themselves discovers to them more of the latent evil of their hearts, they 



IT IS NOT 

ENOUGH TO BE 
PLIABLE. 



THE PILGRIM'S PROGRESS. 79 

was in the midst of the plain ; and they being heedless, 
did both fall suddenly into the bog. The name of the 
slough was Despond. Here, therefore, they 
wallowed for a time, being grievously be- 
daubed with the dirt ; and Christian, because of the 
burden that was on his back, began to sink in the mire. 

Then said Pliable, Ah, neighbour Christian, where 
are you now ? 

Truly, said Christian, I do not know. 

At that Pliable began to be offended, and angrily said 
to his fellow, Is this the happiness you have told me of 
all this while ? If we have such ill speed at our first 
setting out, what may we expect between this and our 
journey's end ? May I get out again with my life, you 
shall possess the brave country alone for 
me. And with that he gave a desperate 
struggle or two, and got out of the mire on that side 

seem to grow worse and worse ; and, for want of a clear understanding of 
the Gospel, they have no firm ground to tread on, and know neither where 
they are, or what they must do. But how could Pliable fall into this slough, 
seeing he had no such views of God or his law, of himself, or of sin, as this 
condition seems to presuppose 1 To this it may be answered, that men can 
hardly associate with religious persons, and hear their discourse, confessions, 
and complaints, or become acquainted with any part of Scripture, without 
making some alarming and mortifying discoveries concerning themselves. 
These transient convictions taking place when they fancied they were 
about to become very good, and succeeding to great self-complacency, con- 
stitute a grievous disappointment; and they ascribe their uneasiness to the 
new doctrine they have heard. But, though Pliable fell into the slough, 
Christian ' by reason of his burden' sank the deepest ; for the true believer's 
humiliation for sin tends greatly to increase his fear of wrath. Superficial 
professors, expecting the promised happiness without trouble or suffering, 
are often very angry at those who were the means of inducing them to 
think of religion ; as if they had deceived them : and, being destitute or 
true faith, their only object is, at any rate to get rid of their uneasiness. 
This is a species of stony-ground hearers abounding in every part of the 
church, who are offended and fall away, by means of a little inward dis- 
quietude, before any outward tribulation arises because of the word. 



80 THE PILGRIM'S PROGRESS. 

of the slough which was next to his own house : so 
away he went, and Christian saw him no more. 

Wherefore Christian was left to tumble in the Slough 
christian, in of Despond alone: but still he endea- 
se get voured to struggle to that side of the 

FROM 0& 

slough that was farthest from his own 
house, and next to the Wicket-gate ;* the which he did, 
but could not get out because of the burden that was 
upon his back. But I beheld in my dream, that a man 
came to him, whose name was Help, and asked him, 
What he did there ? 

Sir, said Christian, I was bid to go this way by a 
man called Evangelist, who directed me also to yonder 
gate, that I might escape the wrath to come. And as 
I was going thither, I fell in here. 
the promises. Help. But why did not you look for 
the steps? 

Chr. Fear followed me so hard, that I fled the next 
way, and fell in. 

Then said he, Give me thy hand ; so he gave him 

* Christian dreaded the doom of his city more than the slough. Many 
persons, under deep distress of conscience, are afraid of relief, lest it should 
prove delusive. Deliverance from wrath and the blessings of salvation 
appear to them so valuable, that all else is comparatively trivial. Despon- 
ding fears may connect with their religious diligence ; but despair would 
be the consequence of a return to their former course of sin. If they perish, 
therefore, it shall be whilst earnestly struggling, under deep discouragement, 
after that salvation for which their souls even faint within them. Their 
own efforts, indeed, fail to extricate them : but in due time the Lord will 
send them assistance. This is described by the allegorical person named 
Help, who may represent the instruments by which they receive encourage- 
ment: a service in which it is a privilege to be employed! — Fear is also 
personified : in the midst of the new convert's discourse on the joys of hea- 
ven, fears of wrath often cast him into despondency, while he so thinks of 
the terrors of the Lord, as to overlook his precious promises. 



THE PILGRIM'S PROGRESS. 81 



HELP LIFT9 
HIM OUT. 



his hand, and he drew him out, and set 
him upon sound ground, and bid him go 
on his way. 2 

Then I stepped to him that plucked him out, and 
said, Sir, wherefore, since over this place is the way 
from the city of Destruction to yonder gate, is it, that 
this plat is not mended, that poor travellers might go 
thither with more security? And he said unto me,* 
This miry slough is such a place as cannot be mended : 
it is the descent whither the scum and filth what makes 
that attends conviction for sin doth con- despond. 
tinually run, and therefore it is called the Slough of 



* This account of the slough, which our author in his vision received from 
Help, coincides with the preceding explanation. Increasing knowledge 
produces deeper self-abasement: hence discouraging fears arise in men's 
minds, lest they should at last perish ; and objections against themselves 
continually accumulate till they fall into habitual despondency, unless they 
constantly attend to the encouragements of the Scripture, or, in the apostle's 
language, have their 'feet shod with the preparation of the Gospel of peace.' 
As this state of mind is distressing and enfeebling in itself, and often fur- 
nishes enemies with a plausible objection to religion, the servants of God 
have always attempted to preserve humble enquirers from it, by various 
scriptural instructions and consolatory topics : yet their success is not ad- 
equate to their wishes; for the Lord is pleased to permit numbers to be thus 
discouraged, in order to detect false professors, and to render the upright 
more watchful and humble. Our author in a marginal note, explains the 
steps to mean, ' the promises of forgiveness and acceptance to life by faith 
in Christ;' which includes the general invitations, and the various encour- 
agements given in Scripture to all who seek the salvation of the Lord, and 
diligently use the appointed means. It was evidently his opinion, that the 
path from destruction to life lies by this slough ; and that none are indeed 
in the narrow way, who had neither struggled through it, nor gone over it 
by means of the steps. The ' change of weather' seems to denote those 
seasons when peculiar temptations, exciting sinful passions, perplex the 
minds of new converts; and so, losing sight of the promises, they sink into 
despondency during humiliating experiences: but faith in Christ, and in 
the mercy of God through him, sets the pilgrim's feet on good ground. 

L 



82 THE PILGRIM'S PROGRESS. 

Despond ; for still, as the sinner is awakened about his 
lost condition, there arise in his soul many fears and 
doubts, and discouraging apprehensions, which all of 
them get together, and settle in this place. And this 
is the reason of the badness of this ground. 

It is not the pleasure of the King that this place 
should remain so bad. a His labourers also have, by 
the direction of his Majesty's surveyors, been for 
above these sixteen hundred years employed about this 
patch of ground, if perhaps it might have been 
mended : yea, and to my knowledge, said he, here have 
been swallowed up at least twenty thousand cart-loads, 
yea, millions of wholesome instructions, that have at 
all seasons been brought from all places of the King's 
dominions, (and they that can tell, say, they are the 
best materials to make good ground of the place,) if 
so be it might have been mended ; but it is the slough 
of Despond still, and so will be when they have done 
what they can. 

True, there are, by the direction of the Lawgiver, 
certain good and substantial steps, placed 
even through the very midst of this 
slough; but at such time as this place 
doth much spew out its filth, as it doth against change 
of weather, these steps are hardly seen ; or if they be, 
men, through the dizziness of their heads, step beside ; 
and then they are bemired to purpose, notwithstanding 
the steps be there : b but the ground is good when they 
are once got in at the gate. 

Now I saw in my dream, that by this time Pliable 
HOMEt BL A E ND GO iI was g°t home to his house. So his neigh- 
keiq™ou B eV 13 bours came to visit him; and some of them 

a Isa. xxxv. 3, 4, 8. b 1 Sara. xii. 2X. 



THE PROMI 
OF FORGIVENE 
AND ACCEPT- 
ANCE TO LIFE 
BY FAITH IN 
CHRIST. 



MR. WORLDLY 
WISEMAN MEETS 
WITH CHRIS- 



THE PILGRIM'S PROGRESS. 83 

called him wise man for coming back,* and some called 
him fool for hazarding himself with Christian : others 
again did mock at his cowardliness, saying, Surely, since 
you began to venture, I would not have been so base 
as to have given out for a few difficulties : so Pliable sat 
sneaking among them. But at last he got more confi- 
dence, and then they all turned their tales and began to 
deride poor Christian behind his back. And thus 
much concerning Pliable. 

Now as Christian was walking solitarily by himself, 
he espied one afar off, come crossing over the field to 
meet him; and their hap was to meet just as 
they were crossing the way of each other. 
The gentleman's name that met him was Mr. Worldly 
Wiseman :f he dwelt in the town of Carnal Policy, a 

* They, who affect to despise real Christians, often both express and feel 
great contempt for those that cast off their profession ; such men are unable, 
for a time, to resume their wonted confidence among their former compan- 
ions; and this excites them to pay court to them by reviling and deriding 
those whom they have forsaken. 

f The wise men of this world carefully notice those who begin to turn 
their thoughts to religion, and attempt to counteract their convictions before 
the case becomes desperate : from their desponding fears they take occasion 
to insinuate that they are deluded or disordered in their minds; that they 
make too much ado about religion ; and that a decent regard to it (which is 
all that is requisite) consists with the enjoyment of this life, and even con- 
duces to secular advantage. Worldly-Wiseman, therefore, is a person of 
consequence, whose superiority gives him influence over poor pilgrims: he 
is a reputable and successful man ; prudent, sagacious, and acquainted with 
mankind ; moral and religious in his way, and qualified to give the very 
best counsel to those who wish to serve both God and Mammon : but he is 
decided in his judgment against all kinds and degrees of religion, which 
interfere with a man's worldly interest,disquiet his mind, or spoil his relish 
for outward enjoyments. He resides at Carnal-Policy, a great town near 
the city of Destruction : for worldly prudence, modelling a man's religion, 
is as ruinous as open vice and impiety : though it be very prevalent among 
decent and virtuous people. Such men attend to the reports that are circu- 
lated about the conversion of their neighbours, and often watch their oppor- 
tunity of entering into discourse with them. 



84 THE PILGRIM'S PROGRESS. 

very great town, and also hard-by from whence Chris- 
tian came. This man then, meeting with Christian, 
and having some inkling of him, (for Christian's setting 
forth from the city of Destruction was much noised 
abroad, not only in the town where he dwelt, but also 
it began to be the town-talk in some other places,) — 
Mr. Worldly Wiseman, therefore, having some guess 
of him, by beholding his laborious going, by observing 
his sighs and groans, and the like, began thus to enter 
into some talk with Christian. 
m t " k w e o t rTdly World. How now, good fellow, whither 

WISEMAN AND r\ >1 • 1 1 1 O-jfc 

christian. away alter this burdened manner r* 

* There is great beauty in this dialogue, arising from the exact regard to 
character preserved throughout. Indeed this forms one of our author's 
peculiar excellencies; as it is a very difficult attainment, and always man- 
ifests a superiority of genius. The self-satisfaction of Worldly- Wiseman, 
his contempt of Christian's capacity, sentiments, and pursuits ; his affected 
sneering compassion, and his censure of Evangelist's advice; his represen- 
tation of the dangers and hardships of the way, and of ' the desperate ven- 
tures of religious people to obtain they know not what :' and his confident 
assumption that Christian's concern arose from weakness of intellect, ' med- 
dling with things too high' for him, hearkening to bad counsel (that is read- 
ing the word of God, and attending to the preaching of the Gospel,) and 
from distraction, as the natural consequence, are most admirably character- 
istic. His arguments also are very specious, though wholy deduced from 
worldly considerations. He does not say, that Evangelist had not pointed 
out the way of salvation, or that wicked men are not in danger of future 
misery ; but he urges, that so much concern about sin and the eternal world 
takes men off from a proper regard to their secular interests, to the injury 
of their families ; that it prevents their enjoying comfort in domestic life, 
or in other providential blessings ; that it leads them into perilous and dis- 
tressing situations, of which their first terrors and despondings are only an 
earnest ; that a troubled conscience may be quieted in a more expeditious 
and easy manner; and that they may obtain credit, comfort, and manifold 
advantages, by following prudent counsel. On the other hand, Christian 
not only speaks according to his name, but consistently with the character 
of a young convert. He makes no secret of his disquietude and terrors, 
and declares, without reserve, the method in which he sought relief. He 
owns, that he had lost his relish for every earthly comfort, and he desires to 
receive good counsel : but while he is prepared to withstand all persuasions 



THE PILGRIM'S PROGRESS. 85 

Chr. A burdened manner indeed, as ever I think 
poor creature had ! And whereas you ask me, Whither 
away ? I tell you, sir, I am going to yonder wicket- 
gate before me ; for there, as I am informed, I shall be 
put into a way to be rid of my heavy burden. 

World. Hast thou a wife and children ? 

Chr. Yes ; but I am so laden with this burden, that 
I cannot take that pleasure in them as formerly : me- 
thinks I am as if I had none. 

World. Wilt thou hearken to me, if I give thee 
counsel ? 

Chr. If it be good, I will ; for I stand in need of 
good counsel. 

World. I would advise thee, then, that thou with all 
speed get thyself rid of thy burden; for worldly wise- 

man's counsel 

thou wilt never be settled in thy mind till to christian. 
then : nor canst thou enjoy the benefits of the blessings 
which God hath bestowed upon thee, till then. 

Chr. That is that which I seek for, even to be rid 
of this heavy burden : but get it off myself I cannot ; 
nor is there any man in our country that can take it 
off my shoulders ; therefore am I going this way, as I 
told you, that I may be rid of my burden. 

World. Who bid thee go this way to be rid of thy 
burden ? 

c 1 Cor. vii. 20. 

to return home, he is not upon his guard against the insidious proposal of 
his carnal counsellor. He fears the wrath to come more than all the dread- 
ful things which had been mentioned : but his earnestness to get present 
relief exposes him to the danger of seeking it in an unwarranted way. He 
has obtained from the Scriptures a conviction of his guilt and danger ; but, 
not having also learned the instructions of life, he does not discern the fatal 
tendency of the plausible advice given him by so reputable a person. Every 
one, who has been in the way of making observations on these matters, 
must perceive how exactly this suits the case of numbers, when first brought 
to mind the one thing needful. 



86 THE PILGRIM'S PROGRESS. 

Chr. A man that appeared to me to be a very great 
and honourable person: his name, as I remember, is 
Evangelist. 

World. I beshrew him for his counsel ! there is not 

mr. worldly a more dangerous and troublesome way in 

demneth Evan- the world than is that into which he hath 

G E L I S T'S C O U N- 

SEL - directed thee ; and that thou shalt find, if 

thou wilt be ruled by his counsel. Thou hast met with 
something, as I perceive, already ; for I see the dirt of 
the Slough of Despond is upon thee : but that slough 
is the beginning of the sorrows that do attend those 
that go on in that way. Hear me ; I am older than thou : 
thou art like to meet with, in the way which thou goest, 
wearisomeness, painfulness, hunger, perils, nakedness, 
sword, lions, dragons, darkness, and, in a word, death, 
and what not. These things are certainly true, having 
been confirmed by many testimonies. And should a 
man so carelessly cast away himself, by giving heed to 
a stranger? 

Chr. Why, sir, this burden upon my back is more 
terrible to me than are all these things 
which you have mentioned : nay, methinks 
I care not what I meet with in the way, if 
so be I can also meet with deliverance from my burden. 
World. How earnest thou by thy burden at first ? 
Chr. By reading this book in my hand. 
World. I thought so ; and it is happened unto thee 
as to other weak men, who, meddling with things too 
high for them, do suddenly fall into thy distractions ; 
which distractions do not only unman men, 
as thine I perceive have done thee, but 
they run them upon desperate ventures, to 
obtain they know not what. 



THE FRAME I 
THE HEART ( 
A YOUNG CHRI 
TIAN. 



HE DOES NOT 
LIKE THAT MEN 
SHOULD BE SERI- 
OUS IN READING 
THE BIBLE. 



THE PILGRIM'S PROGRESS. 87 

Chr. I know what I would obtain; it is ease from 
my heavy burden. 

World. But why wilt thou seek for ease this way, 
seeing so many dangers attend it? especially since 
(hadst thou but patience to hear me) I could direct 
thee to the obtaining of what thou desirest, without the 
dangers that thou in this way wilt run thyself into. 
Yea, and the remedy is at hand. Besides, I will add, 
that, instead of those dangers, thou shalt meet with 
much safety, friendship, and content. 

Chr. Sir, I pray open this secret to me. 

World. Why, in yonder village* (the village is 

* The village Morality, is the emblem of that large company, who in 
nations favoured with revelation abstain from scandalous vices, and practise 
reputable duties, without any true fear or love of God, or regard to his au- 
thority or glory. This, connected with a system of notions, and a stint of 
external worship, is substituted in the place of Christianity : but it is faulty 
in its principle, measure, and object; it results wholly from self-love; is 
restricted to the outward observance of some precepts selected from the 
Scriptures ; and aims principally at the acquisition of reputation, distinction, 
or temporal advantages, with no more than a subordinate respect even to 
the interests of eternity: it is destitute of humility, delight, impartiality, 
and universality in obedience ; it leaves the heart in the possession of some 
worldly idol, and never advances a man to the rank of a spiritual worship- 
per, or renders him meet for the peculiar pleasures of heaven. Yet this 
mutilated kind of religion draws multitudes off from attending either to the 
holy requirements of the law, or to the humbling doctrines of the Gospel. 
The most noted inhabitant of this village does not derive his name, Legal- 
ity, from making the law of God the rule of his conduct (for 'by the law is 
the knowledge of sin,' which tends to increase the convinced sinner's dis- 
tress), but from his teaching men to depend on a defective obedience to a 
small part of the law, explained and lowered, according to the method of 
the scribes and pharisees. Such teachers, however, are admired by the 
wise men of this world, and are deemed very skilful in relieving troubled 
consciences, and recovering men from religious distractions. His son 
Civility is the emblem of those, who persuade themselves and others, that 
a decent, benevolent, and obliging behaviour, will secure men from all 
future punishment, and insure an inheritance in heaven, if indeed there be 
any such place ! Such counsellors can ease the consciences of ignorant 



88 THE PILGRIM'S PROGRESS. 

named Morality) there dwells a gentleman whose name 
is Legality, a very judicious man, and a man of a very 
he prefers mo- aood name, that has skill to help men off 

RALITY BEFORE ~ r 

the^ strait- ^^ suc \ i J3 Urc i ens as thine is from their 
shoulders ; yea, to my knowledge, he hath done a great 
deal of good this way ; aye, and besides, he hath skill to 
cure those that are somewhat crazed in their wits with 
their burdens. To him, as I said, thou mayst go, and 
be helped presently. His house is not quite a mile 
from this place ; and if he should not be at home him- 
self, he hath a pretty young man to his son, whose name 
is Civility, that can do it (to speak on) as well as the 
old gentleman himself: there, I say, thou mayst be 
eased of thy burden ; and if thou art not minded to go 
back to thy former habitation, (as indeed I would not 
wish thee,) thou mayst send for thy wife and children 
to thee to this village, where there are houses now stand- 
ing empty, one of which thou mayst have at a reasonable 
rate : provision is there also cheap and good ; and that 
which will make thy life the more happy is, to be sure 
there thou shalt live by honest neighbours, in credit and 
good fashion. 

Now was Christian somewhat at a stand ; but pre- 
sently he concluded, If this be true which this gentle- 



persons, when superficially alarmed, almost as well as those who superadd 
a form of godliness, a few doctrinal opinions, and a regard to some precepts 
of the Gospel. Both are nigh at hand in every place ; and the wise men 
of this world are ever ready to direct convinced sinners to seek relief from 
them : they allow, that it is better for those who have been immoral and 
profligate to reform their lives; for this will meet with the approbation of 
their relatives, and conduce to their advantage, while the strait gate and 
narrow way would prove their ruin. Most pilgrims are assailed by such 
counsellors: and many are not able to detect the fallacy of their reasonings 
till their own folly corrects them. 



THE PILGRIM'S PROGRESS. 89 

man hath said, my wisest course is to take snare c d HR b" t m a r" 
his advice: and with that he thus further Z2x£ d vok»s*' 
spake. 

Chr. Sir, which is my way to this honest man's house ? 

World. Do you see yonder high hill?* mount bihai. 

Chr. Yes, very well. 

World. By that hill you must go, and the first house 
you come at is his. 

So Christian turned out of his way to go to Mr. 
Legality's house for help: but behold, when christian 

1 1 1 1 1 1 -11 • 1 AFRAID THAT 

he was got now hard by the hill, it seemed *<w s^ai 
so high, and also that side of it that was 0N " IS HEAD - 
next the way-side did hang so much over, that Christian 
was afraid to venture further, lest the hill should fall on 
his head; wherefore there he stood still, and wist 
not what to do. Also his burden now seemed heavier 
to him than while he was in his way. There came 
also flashes of fire out of the hill, that made Christian 
afraid that he should be burnt : d here therefore he did 

d Exod. six. 16—18. Heb. xii. 21. 

* Christian must go past mount Sinai to the village Morality ; not that 
such men, as depend on their own reformation and good works, pay a due 
regard to the holy law which was delivered from that mountain (for 'they 
are alive without the law') ; but because they substitute their own scanty 
obedience in the place of Christ's righteousness and atonement. They, 
who are not duly humbled and enlightened, perceiving little danger, pass 
on quietly and securely : but the sinner, who is deeply convinced of his 
guilt, finds every attempt ' to establish his own righteousness' entirely 
abortive : the more narrowly he compares his conduct and character with 
the holy law, the greater is his alarm : and he trembles lest its curses 
should immediately fall upon him, with vengeance more tremendous than 
the most awful thunder. Then the counsels of worldly wisdom appear in 
their true light, and the sinner is prepared to welcome the Gospel of free 
salvation : but if the minister, whose instructions he had forsaken, meet him, 
his terror will unite with conscious shame; and he will even be tempted to 
shun his faithful friend, through fear of his merited reproofs. 

M 



90 



THE PILGRIM'S PROGRESS. 



sweat, and quake for fear. And now he began to be 
sorry that he had taken Mr. Worldly Wiseman's coun- 
sel ; and with that he saw Evangelist coming to meet 
him, at the sight also of whom he began 
to blush for shame. So Evangelist drew 
nearer and nearer ; and coming up to him, he looked 
upon him with a severe and dreadful countenance, and 
thus began to reason with Christian. 



EVANGELIST 
DETH CHRIS- 
N UNDER 
JST SINAI. 




EV ANGELIST 
REASONS AFRESH 
WITH CHRIS- 



What dost thou here, Christian ? said he : at which 
words Christian knew not what to answer ; wherefore 
at present he stood speechless before him. Then said 
Evangelist further, Art not thou the man 
that I found crying without the w r alls of 
the city of Destruction ? 

Chr. Yes, dear sir, I am the man. 
Evan. Did not I direct thee the way to the little 
wicket-gate ? 



THE PILGRIM'S PROGRESS. 91 

Yes, dear sir, said Christian. 

Evan. How is it then that thou art so quickly turned 
aside ? For thou art now out of the way. 

Chr. I met with a gentleman so soon as I had got 
over the Slough of Despond, who persuaded me that I 
might, in the village before me, find a man that could 
take off my burden. 

Evan. What was he ? 

Chr. He looked like a gentleman, and talked much 
to me, and got me at last to yield ; so I came hither ; 
but when I beheld this hill, and how it hangs over the 
way, I suddenly made a stand, lest it should fall on my 
head. 

Evan. What said that gentleman to you 1 

Chr. Why, he asked me whither I was going ; and 
I told him. 

Evan. And what said he then ? 

Chr. He asked me if I had a family; and I told 
him. But, said I, I am so laden with the burden that 
is on my back, that I cannot take pleasure in them as 
formerly. 

Evan. And what said he then ? 

Chr. He bid me with speed get rid of my burden ; 
and I told him it was ease that I sought. And, said I, 
I am therefore going to yonder gate, to receive further 
direction how I may get to the place of deliverance. 
So he said that he would show me a better way, and 
short, not so attended with difficulties as the way, sir, 
that you set me in ; which way, said he, will direct 
you to a gentleman's house that hath. skill to take oft' 
these burdens : so I believed him, and turned out of 
that way into this, if haply I might be soon eased of 
my burden. But when I came to this place, and be- 



92 THE PILGRIM'S PROGRESS. 

held things as they are, I stopped, for fear, as I said, 
of danger : but I now know not what to do. 

Then said Evangelist, Stand still a little, that I may 
evangelist show thee the words of God.* So he stood 

CONVINCES HIM 

of his error, trembling. Then said Evangelist, "See 
that ye refuse not Him that speaketh: for if they 
escaped not who refused him that spake on earth, 
much more shall not we escape, if we turn away from 
Him that speaketh from Heaven." 6 He said, more- 
over, "Now the just shall live by faith ; but if any 

e Heb. xii. 25. 

* Our author judged it right, in dealing with persons under great terror 
of conscience, to aim rather at preparing them for solid peace, than hastily 
to give them comfort. Men may be greatly dismayed, and in some degree 
truly humbled, yet not be duly sensible of the aggravation and degree of 
their guilt. In this case, further instructions, as to the nature and hein- 
ousness of their offences, are needful to excite them to proper diligence and 
self-denial, and to prepare them for solid peace and comfort. Whereas, a 
well-meant, compassionate, but injudicious, method, of proposing consola- 
tory topics indiscriminately to all under trouble of conscience, lulls many 
into a fatal sleep ; and gives others a transient peace, which soon terminates 
in deep despondency : like a wound, hastily skinned over by an ignorant 
practitioner, instead of being soundly cured by the patient attention of a 
skilful surgeon. The communication of more knowledge may, indeed, 
augment a man's terror and distress ; but it will produce deeper humilia- 
tion, and thus effectually warn him against carnal counsellors and legal de- 
pendences. Whatever may be generally thought of ' turning aside' from 
the Gospel, it is a direct refusal to hearken to Christ ; and they who do so, 
run into misery, and leave the way of peace, to the hazard of their souls; 
even though moral decency and formal piety be the result. (Gal. v. 4.) Such 
denunciations are despised by the stout-hearted, but the contrite in spirit, 
when conscious of this guilt, are cast by them into the deepest distress ; so 
that they would fall into despair did not the ministers of Christ encourage 
them by evangelical topics. The following lines are here inserted, as be- 
fore, in the old editions : — 

' When Christians unto carnal men give ear, 
Out of their way they go, and pay for't dear: 
For Master Worldly Wiseman can but shew 
A saint the way to bondage and to woe.' 



THE PILGRIM'S PROGRESS. 93 

man draw back, my soul shall have no pleasure in 
him." f He also did thus apply them: Thou art the 
man that art running into this misery ; thou hast be- 
gun to reject the counsel of the Most High, and to 
draw back thy foot from the way of peace, even 
almost to the hazarding of thy perdition. 

Then Christian fell down at his feet as dead, crying, 
Woe is me, for I am undone ! At the sight of which 
Evangelist caught him by the right hand, saying, " All 
manner of sin and blasphemies shall be forgiven unto 
men." "Be not faithless, but believing." Then did 
Christian again a little revive, and stood up trembling, 
as at first, before Evangelist. 

Then Evangelist proceeded, saying, Give more earn- 
est heed to the things that I shall tell thee of. I will 
now show thee who it was that deluded thee, and who 
it was also to whom he sent thee. The man that met 
thee is one Worldly Wiseman, and rightly 
is he so called ; partly because he sa- 
voureth only of the doctrine of this world/ (therefore 
he always goes to the town of Morality to church ;*) 
and partly because he loveth that doctrine best, for it 
saveth him best from the cross : h and because he is of 
this carnal temper, therefore he seeketh to pervert my 

f Heb. x. 38. g 1 John iv. 5. h Gal. vi. 12. 

* Worldly Wiseman goes to church at the town of Morality : for such 
men support their confidence and reputation for religion by attending on 
those preachers, who substitute a proud scanty morality in place of the 
Gospel. This coincides with their secular views, dispositions, and inte- 
rests; they avoid the cross, verily thinking they have found out the secret 
of reconciling the friendship of the world with the favour of God ; and 
then they set up for teachers of the same convenient system to their 
neighbours ! 



R. WORLDLY 
I S E M A N DE- 
SCRIBED BY 
EVANGELIST. 



94 THE PILGRIM'S PROGRESS. 

ways, though right. Now there are three things in 
this man's counsel that thou must utterly abhor. 

1 . His turning thee out of the way. 

2. His labouring to render the cross odious to thee. 

3. And his setting thy feet in that way that leadeth 
unto the administration of death. 

First, Thou must abhor his turning thee out of the 
way ; yea, and thine own consenting thereto ; because 
this is to reject the counsel of God for the sake of 
the counsel of a Worldly Wiseman. The Lord says, 
"Strive to enter in at the strait gate," the gate to 
which I send thee ; " for strait is the gate that leadeth 
unto life, and few there be that find it." 1 From this 
little wicket-gate, and from the way thereto, hath this 
wicked man turned thee, to the bringing of thee almost 
to destruction : hate, therefore, his turning thee out of 
the way, and abhor thyself for hearkening to him. 

Secondly, Thou must abhor his labouring to render 
the cross odious unto thee; for thou art to prefer it 
before the treasures of Egypt. k Besides, the King of 
glory hath told thee, that he that will save his life shall 
lose it. And he that comes after him, and hates not 
his father, and mother, and wife, and children, and 
brethren, and sisters, yea, and his own life also, he 
cannot be his disciple. 1 I say, therefore, for man to 
labour to persuade thee that that shall be thy death, 
without which, the truth hath said, thou canst not have 
eternal life ; this doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet in 
the way that leadeth to the ministration of death. 
And for this thou must consider to whom he sent thee, 



i Luke xiii. 24. Matt. vii. 13, 14. k Heb. xi. 25, 26. 

1 Matt. x. 37—39. Mark viii. 34, 35. Luke xiv. 26, 27. John xii. 25. 



THE PILGRLM'S PROGRESS. 95 

and also how unable that person was to deliver thee 
from thy burden. 

He to whom thou wast sent for ease, being by name 
Legality,* is the son of the bond-woman which now is, 
and is in bondage with her children ; m and is, in a 
mystery, this mount Sinai, which thou hast feared will 
fall on thy head. Now, if she and her children are in 
bondage, how canst thou expect by them to be made 
free ? This Legality, therefore, is not able to set thee 
free from thy burden. No man was as yet ever rid of 
his burden by him; no, nor ever is like to be. Ye 
cannot be justified by the works of the law ; for by the 
deeds of the law no man living can be rid of his burden: 
therefore Mr. Worldly Wiseman is an alien, and Mr. 
Legality is a cheat ; and for his son Civility, notwith- 
standing his simpering looks, he is but a hypocrite, and 
cannot help thee. Believe me, there is nothing in all 
this noise that thou hast heard of these sottish men, but 

in Gal. iv. 21—27. 

* When Christ had finished his work on earth, the Sinai covenant with 
Israel was abrogated. The Jews, therefore, by cleaving to the Mosaic law 
as a complex covenant of works, were left in bondage and under con- 
demnation; and all professed Christians, who thus depend on notions, sacra- 
ments, religious duties, and morality, to the neglect of Christ and the new 
covenant in his blood, are entangled in the same fatal error. Legality can 
only lead a man to a false peace : it can never deliver a sinner from guilt, 
or quiet the conscience of one who is really humbled and enlightened. The 
Scriptures adduced by Evangelist are so pertinent and conclusive against 
the fashionable religion, which has at present almost superseded the Gospel, 
that they can never be fairly answered : nay, the more any man considers 
them as the testimony of God, the greater must be his alarm (even as if he 
heard the voice from mount Sinai out of the midst of the fire ;) unless he 
be conscious of having renounced every other confidence, to ' flee for re- 
fuge to lay hold on the hope set before us' in the Gospel. Such alarms pre- 
pare men to attend to the counsel of those who preach salvation by faith in 
Christ alone, provided there may yet be hope ; of which there is no reason 
to doubt. 



96 THE PILGRIM'S PROGRESS. 

a design "to beguile thee of thy salvation, by turning 
thee from the way in which I had set thee. After this, 
Evangelist called aloud to the heavens for confirmation 
of what he had said ; and with that there came words 
and fire out of the mountain under which poor Christian 
stood, that made the hair of his flesh stand up. The 
words were thus pronounced ; " As many as are of the 
works of the law are under the curse ; for it is written, 
Cursed is every one that continueth not in all things 
which are written in the book of the law to do them." n 

Now Christian looked for nothing but death, and 
began to cry out lamentably ; even cursing the time in 
which he met with Mr. Worldly Wiseman ; still calling 
himself a thousand fools for hearkening to his counsel. 
He also was greatly ashamed to think that this gentle- 
man's arguments, flowing only from the flesh, should 
have the prevalency with him so far as to cause him to 
forsake the right way. This done, he applied himself 
again to Evangelist in words and sense as follows. 

Chr. Sir, what think you, is there any hope ? May 
I now go back, and go up to the wicket-gate ? Shall 



christian in- I not be abandoned for this, and sent back 

QDIRES IF HE 
MAY YET BE 

HAPPY. 



from thence ashamed ? I am sorry I have 
hearkened to this man's counsel : but may my sin be 
forgiven ? 

Then said Evangelist to him, Thy sin is very great,* 



* In attempting to encourage those who despond, we should by no means 
persuade them that their sins are few or trivial, or even that they judge too 
hardly of their own conduct ; nay, we should endeavour to convince them, 
that their guilt is even far greater than they suppose ; though not too great, 
to be pardoned by the infinite mercy of God in Christ Jesus : for this tends 
to take them off more speedily from every vain attempt to justify them- 
selves, and renders them more unreserved in relying on Christ for accept- 



THE PILGRIM'S PROGRESS. 97 

for by it thou hast committed two evils; thou hast 

forsaken the way that is good, to tread in forbidden 

paths. Yet will the man at the gate 

receive thee, for he has good-will for men; 

only, said he, take heed that thou turn not aside again, 

"lest thou perish from the way, when his wrath is 

kindled but a little." 

Then did Christian address himself to go back ; and 
Evangelist, after he had kissed him, gave him one smile, 
and bid him God speed. So he went on with haste, 
neither spake he to any man by the way ; nor if any 
man asked him, would he vouchsafe them an answer. 
He went like one that was all the while treading on 
forbidden ground, and could by no means think himself 
safe till again he was got into the way which he had 
left to follow Mr. Worldly Wiseman's counsel. So in 
process of time Christian got up to the gate.* Now 

o Psalm ii. 12. 

ance. In the midst of the most affectionate encouragements, the faithful 
minister must also solemnly warn young converts not to turn aside; nor 
can the humble ever find confidence or comfort, till they are conscious of 
having regained the way they had forsaken. 

* The gate, at which Christian desired admission, represents Christ him- 
self, as received by the penitent sinner in all his offices, and for all the pur- 
poses of salvation, according to the measure of his explicit knowledge; by 
which he actually enters into a state of acceptance with God. The Scrip- 
tures referred to were spoken by our Lord himself, previous to the full re- 
velation of his character and redemption ; and may be very properly ex- 
plained of a man's finally and decidedly renouncing his worldly and sinful 
pursuits, and engaging with diligence and self-denial in a life of devoted- 
ness to God. ' The broad road leads to destruction ;' the gate by which 
men enter into it is wide ; for we are all ' born in sin and the children of 
wrath,' and ' turn every one to his own way' of folly and transgression : but 
the strait gate opens into ' the narrow way that leadeth unto life ;' and at this 
the penitent finds admission with difficulty and conflict. As it is strait, (or, 
in the language of the allegory, a wicket, or a little gate,) the convert can- 
not carry along with him any of his sinful practices, ungodly companions, 
N 



98 THE PILGRIM'S PROGRESS. 

over the gate there was written, " Knock, and it shall 
be opened unto you." p 

He knocked, therefore, more than once or twice, 
saying, 

" May I now enter here 1 Will he within 
Open to sorry me, though I have been 
An undeserving rebel] Then shall I 
Not fail to sing his lasting praise on high." 

At last there came a grave person to the gate, 
named Good-will,* who asked Who was there ? and 
whence he came ? and what he would have ? 

p Matt. vii. 8. 

worldly idols, or carnal confidences, when he strives to enter in at it; nor 
can he effectually contend with those enemies that obstruct his passage, 
unless he wrestle continually with God in prayer, for his gracious assist- 
ance. But, while we advert to these things, we must not forget, that the 
sinner returns to God by faith in Christ : genuine repentance comes from 
him and leads to him ; and the true believer not only trusts in the Lord for 
salvation, but also seeks his liberty and happiness in his service. To enter 
in this manner, by Christ the door, is so contrary to man's pride and lusts, 
to the course of the world, and to the temptations of the devil, that 
striving or wrestling is more necessary in this than it can be conceived to 
be in any other kind of conversion. Various things commonly precede this 
unreserved acceptance of Christ, in the experience of those who are born 
of God ; but they are not easily distinguishable from many temporary con- 
victions, impressions, and starts of devotion, which evidently vanish and 
come to nothing. Yet even this is judiciously distinguished by our author 
from that view of the cross by which Christian was delivered from his bur- 
den, for reasons which will speedily be stated. The following lines are 
here inserted, under an engraving : — 

' He that would enter in, must first without 

Stand knocking at the gate, nor need he doubt 

That is a knocker, but to enter in ; 

For God can love him, and forgive his sin.' 
* Good-will seems to be an allegorical person, the emblem of the com- 
passionate love of God to sinners, in and through Jesus Christ (Luke ii. 14.) 
He 'came from heaven to do the will of him that sent him,' and 'he will 
in no wise cast out any that come to him,' either on account of their former 
sins, or their present mistakes, infirmities, evil propensities and habits, or 



THE GATE WILL 
BE OPENED TO 
BR OKEN-IIEARTED 
SINNERS. 



THE PILGRIM'S PROGRESS. 99 

Chr. Here is a poor burdened sinner. I come from 
the city of Destruction, but am going to Mount Zion, 
that I may be delivered from the wrath to come. I 
would, therefore, sir, since I am informed that by this 
gate is the way thither, know if you are willing to let 
me in. 

I am willing with all my heart, 
said he; and with that he opened the 
gate. 

So when Christian was stepping in, the other gave 
him a pull.* Then said Christian, What means that ? 
The other told him, A little distance from this gate 
there is erected a strong castle, of which Beelzebub is 

peculiar temptations. ' He waits to be gracious,' till sinners apply by earn- 
est persevering- prayer for his salvation; and even the preparation of heart 
which leads to this is not requisite to induce the Lord to receive them, but 
to make them willing to apply to him. Numbers give themselves no con- 
cern about their souls ; others, after convictions, turn back with Pliable, or 
finally cleave to the counsels of worldly wisdom : but all, who come to 
Christ with a real desire of his whole salvation, are cordially welcomed ; 
over them angels rejoice, and in them the Redeemer 'sees of the travail 
of his soul and is satisfied.' So that inquirers are greatly mistaken when 
they fear lest Christ should reject them ; since they need only dread being 
tempted to reject him, or being partial and hypocritical in their application 
to him. 

* As sinners become more decided in applying to Christ, and assiduous in 
the means of grace, Satan, if permitted, will be more vehement in his en- 
deavours to discourage them; that, if possible, he may induce them to de- 
sist, and so to come short of the prize. Indeed, the Lord will accomplish 
the good work which he hath begun by his special grace ; but probably the 
powers of darkness cannot exactly distinguish between those impressions 
which are the effects of regeneration, and such as result from the excite- 
ment of natural passions. It is, however, certain, that they attempt to dis- 
turb those who earnestly cry for mercy, by various suggestions, to which 
they were wholly strangers, while satisfied with a form of godliness: and 
that the Christian's grand conflict, to the end of his course, consists in sur- 
mounting the hinderances and opposition that he experiences, in keeping 
near to the throne of grace, by fervent, importunate, and persevering prayer. 



100 THE PILGRIM'S PROGRESS. 

the captain : from thence both he, and they that are 
satan envies with him, shoot arrows at those that come 

THOSE THAT EN- 

TEETHE STRAIT ^ fo ^g g^ 'f } m p]y fay ma y fa D C- 

fore they can enter in. 

Then said Christian, I rejoice and tremble. So when 
christian en- he was got in, the man at the gate asked 
EiLIS. 6 ^" him, who directed him thither? 

Chr. Evangelist bid me come hither and knock, as 
talk between I did : and he said, that you, sir, would 

GOODWILL A»D ^ 

CHRJSTIAN. te ]\ jjjg w J lat J mugt (J 0> 

Good. An open door is set before thee, and no man 
can shut it. 

Chr. Now I begin to reap the benefit of my ha- 
zards. 

Good. But how is it that you came alone ? 

Chr. Because none of my neighbours saw their 
danger, as I saw mine. 

Good. Did any of them know of your coming ? 

Chr. Yes, my wife and children saw me at the first, 
and called after me to turn again : also some of my 
neighbours stood crying, and calling after me to re- 
turn ; but I put my fingers in my ears, and so came on 
my way. 

Good. But did none of them follow you, to persuade 
you to go back ? 

Chr. Yes, both Obstinate and Pliable: but when 
they saw that they could not prevail, Obstinate went 
railing back, but Pliable came with me a little way. 

Good. But why did he not come through ? 

Chr. We indeed came both together, until we came 
to the Slough of Despond, into the which we also sud- 
denly fell. And then was my neighbour Pliable dis- 
couraged, and would not adventure further. Where- 



THE PILGRIM'S PROGRESS. 101 



A MAN MAY HAVE 

COMPANY WHEN 
HE SETS ODT FOR 
HEAVEN, AND YET 



CHRISTIAN AC- 
CDSETH HIMSELF 
BEFORE THE MAS 
AT THE GATE. 



fore, getting out again on the side next to 
his own house, he told me, I should pos- 
sess the brave country alone for him: so lon E thi 
he went his way, and I came mine : he after Obstinate, 
and I to this gate. 

Then said Good-will, Alas, poor man ! is the celes- 
tial glory of so little esteem with him, that he counteth 
it not worth running the hazard of a few difficulties to 
obtain it ? 

Truly, said Christian, I have said the truth of Pli- 
able, and if I should also say all the 
truth of myself, it will appear there is no 
betterment* betwixt him and myself. It is true, he 
went back to his own house, but I also turned aside to 
go into the way of death, being persuaded thereto by 
the carnal argument of one Mr. Wqrldly Wiseman. 

Good. Oh, did he light upon you ? What, he would 
have had you seek for ease at the hands of Mr. Le- 
gality ! they are both of them a very cheat. But did 
you take his counsel ? 

Chr. Yes, as far as I durst. I went to find out Mr. 
Legality, until I thought that the mountain that stands 
by his house would have fallen upon my head ; where- 
fore there was I forced to stop. 

Good. That mountain has been the death of many, 



* Our author here puts a very emphatical word into Christian's mouth, 
(' there is no betterment betwixt him and myself,') which later editors have 
changed for difference. This is far from an improvement, though the word 
be more classical : for grace had made an immense difference between 
Christian and Pliable ; but the former thought his conduct equally criminal, 
and therefore, in respect to their deservings, there was no betterment be- 
twixt them. There are many alterations of a similar nature, in which the 
old copies have been generally followed ; but it would preclude more useful 
matter were they constantly noted. 



CHRISTIAN IS COM 
PORTED AGAIN, 
AND DIRECTED 
YET ON HIS WAY. 



102 THE PILGRIM'S PROGRESS. 

and will be the death of many more : it is well you 
escaped being by it dashed in pieces. 

Chr. Why, truly, I do not know what had become 
of me there, had not Evangelist happily met me again 
as I was musing in the midst of my dumps : but it was 
God's mercy that he came to me again, for else I had 
never come hither. But now I am come, such a one 
as I am, more fit indeed for death by that mountain, 
than thus to stand talking with my Lord. But, oh ! 
what a favour is this to me, that yet I am admitted 
entrance here. 

Good. We make no objections against any, not- 
withstanding all that they have done before they come 
hither; they in no wise are cast out. q 
And therefore, good Christian, come a 
little way with me, and I will teach thee 
about the way thou must go. Look before thee ; dost 
thou see this narrow way ?* that is the way thou must 

q John vi. 37. 

* Christian, being admitted at the strait gate, is directed in the narrow 
way. In the broad road every man may chose a path suited to his inclina- 
tions, shift about to avoid difficulties, or accommodate himself to circumstan- 
ces; and he will be sure of company agreeable to his taste. But Christians 
must follow one another in the narrow way, along the same track, surmount- 
ing difficulties, facing enemies, and bearing hardships, without any room to 
evade them : nor is any indulgence given to different tastes, habits, or pro- 
pensities. It is, therefore, a straitened, or, as some render the word, an 
afflicted way ; being indeed an habitual course of repentance, faith, love, 
self-denial, patience, and mortification to sin and the world, according to the 
rule of the Holy Scriptures. Christ himself is the way, by which we come 
to the Father and walk with him ; but true faith works by love, and ' sets 
us in the way of his steps' (Psalm lxxxv 13.) This path is also straight, as 
opposed to the crooked ways of wicked men (Psalm cxxv. 5 ;) for it consists 
in an uniform regard to piety, integrity, sincerity, and kindness, at a dis- 
tance from all the hypocrisies, frauds, and artifices by which ungodly men 
wind about, to avoid detection, keep up their credit, deceive others, or im- 
pose on themselves. The question proposed by Christian implies, that be- 



THE PILGRIM'S PROGRESS. 103 

go. It was cast up by the patriarchs, prophets, Christ, 
and his apostles, and it is as straight as a rule can 
make it : this is the way thou must go. 

But, said Christian, are there no turnings nor 
windings, by which a stranger may lose 
his way ? 

Good. Yes, there are many ways butt down upon 
this, and they are crooked and wide: but thus thou 
mayest distinguish the right from the wrong, the right 
only being straight and narrow/ 

Then I saw in my dream, that Christian asked him 
further, if he could not help him off with christian 

1 WEARY OF HIS 

his burden that was upon his back,* for as burden - 

yet he had not got rid thereof, nor could he by any 

means get it off without help. 

He told him, As to thy burden, be content to bear it, 

r Matt, vii, 14. 

lievers are more afraid of missing the way, than encountering hardships in 
it : and Good-will's answer, that many ways butted down on it, or opened 
into it, in various directions, shews, that the careless and self-willed are ex- 
tremely liable to be deceived : but it follows, that all these ways are crooked 
and wide; they turn aside from the direct line of living faith and holy obe- 
dience, and are more soothing, indulgent, and pleasing to corrupt nature 
than the path of life ; which lies straight forward, and is everywhere con- 
trary to the bias of the carnal mind. 

* A general reliance on the mercy of God by faith in Christ, accom- 
panied with consciousness of sincerity in applying for this salvation, gives 
some encouragement to the convinced sinner's hope ; and transient joys are 
often vouchsafed in a large proportion to unestablished believers: but more 
distinct views of the glory of the gospel are necessary to abiding peace. 
The young convert's consolations resemble the breaking forth of the sun in 
a cloudy and tempestuous day ; those of the experienced Christian, the sun's 
more constant light in settled weather, which is not long together interrup- 
ted, though it be sometimes dimmed by intervening clouds. Believers 
should not, therefore, rest in such transient glimpses, but press forward to 
more abiding peace and joy : and, as Christ does not in general bestow this 
blessing on the unestablished, the endeavours of ministers to do so must be 
vain. 



104 THE PILGRIM'S PROGRESS. 



THERE IS NO 
LIVERANCE F 
THE GUILT AND 
BURDENOFSIN.BUT 
BY THE DEATH AN 
BLOO D O F C 



e- until thou comest to the place of deliver- 
ance ; for there it will fall from thy back 
tsl of itself. 

Then Christian began to gird up his loins, and to 
address himself to his journey. So the other told him, 
that by that he was gone some distance from the gate, 
he would come at the house of the Interpreter, at whose 
door he should knock, and he would show him excellent 
things. Then Christian took his leave of his friend, 
and he again bid him God speed. 

Then he went on, till he came at the house of the 
to RI th I e AN house Interpreter,* where he knocked over and 
?Iim! ' R ' over. At last one came to the door, and 
asked who was there. 

Chr. Sir, here is a traveller, who was bid by an 
acquaintance of the good man of this house to call here 
for my profit ; I would therefore speak with the master 
of the house. 

So he called for the master of the house, who, after 

* We continually meet with fresh proofs of our author's exact acquaint- 
ance with the Scriptures, his sound judgment, deep experience, and exten- 
sive observation. With great propriety he places the house of the Inter- 
preter beyond the strait gate : for the knowledge of divine things, which 
precedes conversion to God by faith in Christ, is very scanty, compared with 
the diligent believer's subsequent attainments. A few leading truths deeply 
impressed on the heart and producing efficacious fears, hopes, desires, and 
affections, characterize the state of a new-born babe : but reliance on the 
mercy of God through Jesus Christ prepares him to receive further instruc- 
tion : and, ' having tasted that the Lord is gracious, he desires the sincere 
milk of the word, that he may grow thereby.' The Interpreter is an emblem 
of the teaching of the Holy Spirit, according to the Scripture, by means of 
reading, hearing, praying, and meditating, accompanied by daily experience 
and observation. Believers depend on this continual teaching, and are not 
satisfied with human instruction, but look to the fountain of wisdom, that 
they may be delivered from prejudice, preserved from error, and enabled to 
profit by the ministry of the word. 



THE PILGRIM'S PROGRESS. 105 

a little time, came to Christian, and asked him what 
he would have. 

Sir, said Christian, I am a man that am come from 
the city of Destruction, and am going to the Mount 
Zion ; and I was told by the man that stands at the 
gate at the head of this way, that, if I called here, you 
would show me excellent things, such as would be help- 
ful to me on my journey. 

Then said the Interpreter, Come in ; I will show thee 
that which will be profitable to thee.* So Ti H : E E * s ENTER " 
he commanded his man to light the candle, illumination. 

* The condescending love of the Holy Spirit, in readily granting the 
desires of those who apply for his teaching, notwithstanding their sins, 
prejudices, and slowness of heart to understand, can never sufficiently he 
admired. (Psalm cxliii. 10.) He employs men as his instruments, who, 
by explaining the Scriptures, may be said to ' light the candle :' but he 
alone efficaciously opens the mind to instruction. ' The secret of the Lord 
is with them that fear him.' (Psalm xxv. 14.) The Interpreter leads them 
apart to communicate to them heavenly wisdom, which is hidden from the 
most sagacious of worldly men. The first lesson here inculcated relates 
to the character of the true minister : for nothing can be more important to 
every one who enquires the way to heaven, than to be able to distinguish 
faithful pastors from hirelings, blind guides, and false teachers ; who are 
Satan's principal agents in deceiving mankind, and in preventing the sta- 
bility, consistency, and fruitfulness of believers. This portrait and its key 
need no explanation : but all, who sustain, or mean to assume the sacred 
office, should seriously examine it, clause by clause, with the Scriptures 
from which it is deduced ; inquiring impartially how far they resemble it, 
and praying earnestly for more exact conformity; and every one should be 
extremely careful not to intrust his soul to the guidance of those who are 
wholly unlike this emblematic representation. For surely a slothful, friv- 
olous, dissipated, licentious, ambitious, profane, or contentious man, in the 
garb of a minister, cannot safely be trusted as a guide in the way to heaven! 
He, who never studies, or studies any thing in preference to the Bible, can- 
not be qualified to ' unfold dark things to sinners !' and he, who is abundantly 
more careful about his income, ease, or consequence, than about the souls 
of his flock, cannot be followed without the most evident danger and the 
most inexcusable folly ! For who would employ an ignorant, indolent, or 
fraudulent lawyer, or physician, merely because he happened to live in the 
same parish 1 





: pictui 



[■HE FASHION OF 
IE PICT OR E, 



106 THE PILGRIM'S PROGRESS. 

and bid Christian follow him; so he had him into a 
private room, and bid his man open a door ; the which 
tian s EE s when he had done, Christian saw the 
picture of a very grave person hang up 
against the wall ; and this was the fashion 
of it : he had eyes lifted up to heaven, the best of books 
in his hand, the law of truth was written upon his lips, 
the world was behind his back ; he stood as if he pleaded 
with men, and a crown of gold did hang over his head. 
Then said Christian, What meaneth this ? 
Inter. The man whose picture this is, is one of a 
thousand ; he can beget children, 8 travail in birth with 
children, 1 and nurse them himself when they are born. 
And whereas thou seest him with his eyes lift up to 
E heaven, the best of books in his hand, and 
the law of truth writ on his lips : it is to 
show thee, that his work is to know and unfold dark 
things to sinners ; even as also thou seest him stand 
as if he pleaded with men : and whereas thou seest the 
world as cast behind him, and that a crown hangs over 
his head; that is to show thee, that slighting and 
despising the things that are present for the love that 
he hath to his Master's service, he is sure in the world 
that comes next, to have glory for his reward. Now, 
said the Interpreter, I have showed thee 
this picture first, because the man whose 
picture this is, is the only man whom the Lord of the 
place whither thou art going hath authorized to be thy 
guide in all difficult places thou mayest meet with in 
the way. Wherefore take good heed to what I have 
showed thee, and bear well in thy mind what thou hast 
seen; lest in thy journey thou meet with some that 



WHI HE SHOWED 
HIM THIS PICTURE 
FIRST. 



THE PILGRIM'S PROGRESS. 107 

pretend to lead thee right, but their way goes down to 
death. 

Then he took him by the hand, and led him into a 
very large parlour, that was full of dust, because never 
swept ; the which after he had reviewed a little while, 
the Interpreter called for a man to sweep. Now, 
when he began to sweep, the dust began so abundantly 
to fly about, that Christian had almost therewith been 
choked.* Then said the Interpreter to a damsel that 

* All true believers desire sanctification, of which the moral law is the 
standard: yet every attempt to produce conformity in heart and life to that 
standard, by regarding the precepts, apart from the truths and promises, of 
Scripture, excites and discovers the evils which before lay dormant in the 
heart; according to the significant emblem here adduced. Mere moral 
preaching, indeed, has no such effect : because in the place of the divine 
law, it substitutes another rule, which is so vague, that self-flattery will en- 
able almost any man, who is not scandalously vicious, to deem himself justi- 
fied according to it : so that, instead of enmity being excited in the heart, 
he allows the rule by which he is approved ; and loves his idea of God, be- 
cause it accords so well with his own character. But, when the holy law 
is brought with energy to the conscience, its strictness, spirituality, and 
severity, awaken the latent enmity of the heart: the absolute self-denial it 
demands, even in the most plausible claims of self-love, its express prohibi- 
tion of the darling sin, with the experienced impracticability of adequate obe- 
dience, and the awful sentence it denounces against every transgressor, con- 
cur in exciting opposition to it, and even to him who gave it. Moreover, 
the consciousness of a hankering after things prohibited, and a conviction 
of the evil of such concupiscence, induce a man to conclude that he is viler 
than ever; and, indeed, clearer knowledge must aggravate the guilt of 
every sin. A little discouragement of this kind prevails with numbers to 
cease from all endeavours, at least for a season; supposing that at present 
it is impossible for them to serve God ; but others, being more deeply 
humbled, and taken off from all self-confidence, are thus prepared to under- 
stand and welcome the free salvation of the Gospel. The law then appears 
disarmed of its curse, as the rule and standard of holiness ; while righteous- 
ness and strength are sought by faith in Jesus Christ : the believer is en- 
couraged by the truths and promises of the Gospel, excited by its motives, 
and inclined by the Holy Spirit, to desire advancing sanctification : while 
by the prevalence of hope and love his inward enmity is subdued, and he 
delights in ' cleansing himself from all filthiness of flesh and spirit, and 
perfecting holiness in the fear of God.' 



108 THE PILGRIM'S PROGRESS. 

stood by, Bring hither water, and sprinkle the room ; 
the which when she had done, it was swept and 
cleansed with pleasure. 

Then said Christian, What means this ? 

The Interpreter answered, This parlour is the heart 
of a man that was never sanctified by the sweet grace 
of the gospel : the dust is his original sin, and inward 
corruptions that have defiled the whole man. He that 
began to sweep at first is the law; but she that 
brought water, and did sprinkle it, is the gospel. Now, 
whereas thou sawest that so soon as the first began to 
sweep, the dust did so fly about, that the room by him 
could not be cleansed, but that thou wast almost 
choked therewith ; this is to show thee, that the law, 
instead of cleansing the heart (by its working) from 
sin, doth revive, put strength into, and increase it in 
the soul, even as it doth discover and forbid it ; for it 
doth not give power to subdue. u 

Again, as thou sawest the damsel sprinkle the room 
with water, upon which it was cleansed with pleasure ; 
this is to show thee, that when the gospel comes in the 
sweet and precious influences thereof to the heart, 
then, I say, even as thou sawest the damsel lay the 
dust by sprinkling the floor with water, so is sin van- 
quished and subdued, and the soul made clean, through 
the faith of it, and consequently fit for the King of 
glory to inhabit/ 

I saw moreover in my dream, that the Interpreter 

took him by the hand, and had him into a little room, 

he showed him where sat two little children, each one in 

PASSION AND PA- 

TIENCE - his chair. The name of the eldest was 



u Rom. v. 20. vii. 7—11. 1 Cor. xv. 56. 
v John xiv. 21—23. xv. 3. Acts xv. 9. Rom. xvi. 25, 26. 



PASSION Hil 
DESIRE, AI 
IICKLY LAVIS 
LVVAY. 



THE PILGRIM'S PROGRESS. 109 

Passion, and the name of the other Patience* Passion 
seemed to be much discontented, but Patience was 
very quiet. Then Christian asked, What is the 
reason of the discontent of Passion ? The Inter- 
preter answered, The governor of them 
would have him stay for his best things till 
the beginning of the next year; but he will F0R waiting. 
have all now. But Patience is willing to wait. 

Then I saw that one came to Passion, and brought 
him a bag of treasure, and poured it down 
at his feet : the which he took up, and %™ 
rejoiced therein, and withal laughed Patience to scorn. 
But I beheld but a while, and he had lavished all away, 
and had nothing left him but rags. 



* In this instructive emblem, Passion represents the prevalence of the 
carnal affections over reason and religion. Whatever be the object, this 
dominion of the passions produces fretfulness and childish perverseness, 
when a man cannot obtain the imagined good his heart is set upon, which 
wholly relates to the present life. But this impatience of delay or disap- 
pointment is succeeded by pride, insolence, contempt of others, and inor- 
dinate momentary delight, if he be indulged with the possession of his idol. 
Such men may scorn believers as foolish and wretched : but they soon grow 
dissatisfied with success, and speedily lavish away their good things. On 
the other hand, Patience is the emblem of those who quietly and meekly 
wait for future happiness, renouncing present things for the sake of it. 
True riches, honours, and pleasures are intended for them, but not here ; 
and as well educated little children, they simply wait for them till the 
appointed season, in the way of patience and obedience. Reason determines, 
that a greater and more permanent good hereafter is preferable to a less 
and fleeting enjoyment at present : faith realizes, as attainable, a felicity 
infinitely more valuable than all which this world can possibly propose to 
us : so that in this respect the life of faith is the reign of reason over pas- 
sion, while unbelief makes way for the triumph of passion over reason. 
Nor can any thing be more essential to practical religion than an abiding 
conviction, that it is the only true wisdom, uniformly and cheerfully to part 
with every temporal good, whenever it interferes with the grand concerns 
of eternity. 



110 THE PILGRIM'S PROGRESS. 

Then said Christian to the Interpreter, Expound this 
matter more fully to me. 

So he said, These two lads are figures, Passion of 
the men of this world, and Patience of the men of that 
which is to come : for, as here thou seest, Passion will 
have all now, this year, that is to say, in this world ; 
so are the men of this world : they must have all their 
good things now ; they cannot stay till the next year, 
that is, until the next world, for their portion of good. 

the worldly That proverb, "A bird in the hand is 

MAN FOR A BIRD X 

in the hand. worth two in the bush," is of more au- 
thority with them, than are all the divine testimonies 
of the good of the world to come. But as thou sawest 
that he had quickly lavished all away, and had pre- 
sently left him nothing but rags ; so will it be with all 
such men at the end of this world. 

Then said Christian, Now I see that Patience has 
the best wisdom, and that upon many 
accounts. 1. Because he stays for the 
best things. 2. And also because he will have the 
glory of his, when the other has nothing but rags. 

Inter. Nay, you may add another, to wit, the glory 
of the next world will never wear out ; but these are 
suddenly gone. Therefore Passion had not so much 
t reason to laugh at Patience, because he 
had his good things first, as Patience will 
have to laugh at Passion, because he had 
his best things last ; for first must give place to last, 
because last must have his time to come: but last 
gives place to nothing, for there is not another to 
succeed. He, therefore, that hath his portion first, 
must needs have a time to spend it ; but he that hath 
his portion last, must have it lastingly : therefore it is 



PATIENCE HAI 
THEBEST WISDOM 



THINGS 
ARE FIRST 

give place; BUT 

THINGS THAT ARE 
LAST ARE LAST- 



THE PILGRIM'S PROGRESS. Ill 



IVES HAD HIS 
GOOD THINOS 
FIRST. 



said of Dives, " In thy life-time thou re- 

ceivedst thy good things, and likewise 

Lazarus evil things; but now he is comforted, and 

thou art tormented." w 

Chr. Then I perceive it is not best to covet things 
that are now, but to wait for things to come. 

Inter. You say truth, for the things that are seen 
are temporal, but the things that are not 
seen are eternal.* But though this be so, 
yet since things present and our fleshly appetite are 
such near neighbours one to another; and again, 
because things to come and carnal sense are such 
strangers one to another ; therefore it is, that the first 
of these so suddenly fall into amity, and that distance 
is so continued between the second. 

Then I saw in my dream, that the Interpreter took 
Christian by the hand, and led him into a place where 
was a fire burning against a wall, and one standing by 
it, always casting much water upon it to quench it : 
yet did the fire burn higher and hotter. 

Then said Christian, What means this ? 

The Interpreter answered, This fire is the work of 
grace that is wrought in the heart ; he that casts 
water upon it, to extinguish and put it out, is the devil : 
but in that thou seest the fire, notwithstanding, burn 
higher and hotter, thou shalt also see the reason of 
that. So he had him about to the back side of the 
wall, where he saw a man with a vessel of oil in his 
hand, of the which he did also continually cast (but 
secretly) into the fire. 

Then said Christian, What means this ? 

The Interpreter answered, This is Christ, who con- 

w Luke xvi. 19—31. x 2 Cor. iv. IS. 



112 THE PILGRIM'S PROGRESS. 

tinually, with the oil of his grace, maintains the work 
already begun in the heart ; by the means of which, 
notwithstanding what the devil can do, the souls of his 
people prove gracious still/ And in that thou sawest, 
that the man stood behind the wall to maintain the 
fire ; this is to teach thee, that it is hard for the 
tempted to see how this work of grace is maintained 
in the soul.* 

I saw also that the Interpreter took him again by the 
hand, and led him into a pleasant place, where was 
built a stately palace, beautiful to behold, at the sight 
of which Christian was greatly delighted ; he saw also 
upon the top thereof certain persons walking, who were 
clothed all in gold.f 

y 2 Cor. xii. 9. 

* The doctrine of the true believer's final perseverance is here stated in 
so guarded a manner as to preclude every abuse of it. The emblem implies, 
that the soul is indeed quickened by special grace, and endued with holy 
affections ; and this heavenly flame is not almost extinguished or covered 
with ashes for many years, and then revived a little at the closing scene ; 
but it ' burns brighter and hotter,' notwithstanding the opposition of depraved 
nature, and the unremitted efforts of Satan to quench it; for the Lord 
secretly feeds it with the oil of his grace. Unbelievers can persevere in 
nothing but impiety or hypocrisy: when a professor remarkably loses the 
vigour of his affections, the reality of his conversion becomes doubtful, and 
he can take no warranted encouragement from the doctrine in question ; but 
when any one grows more spiritual, zealous, humble, and exemplary, in the 
midst of harassing temptations, while he gives the whole glory to the Lord, 
he may take comfort from the assurance, that 'he shall be kept by his 
power, through faith, unto salvation.' Yet the way, in which the tempted 
are preserved, often so far exceeds their expectations, that they are a wonder 
to themselves : every thing seems to concur in giving Satan advantage 
against them, and his efforts appear very successful ; yet they continue from 
year to year, ' cleaving with purpose of heart unto the Lord,' trusting in his 
mercy, and desirous of living to his glory. The instruction especially in- 
culcated by this emblem is, an entire reliance on the secret but powerful 
influence of divine grace, to maintain and carry on the sanctifying work 
that has been begun in the soul. 

f Many desire the joys and glories of heaven (according to their carnal 



THE PILGRIM'S PROGRESS. 113 

Then said Christian, May we go in thither? 

Then the Interpreter took him, and led him up toward 
the door of the palace ; and behold, at the door stood a 
great company of men, as desirous to go in, but durst 
not. There also sat a man at a little distance from the 
door, at a table-side, with a book and his ink-horn before 
him, to take the names of them that should enter 
therein ; he saw also that in the door-way stood many 
men in armour to keep it, being resolved to do to the 
men that would enter what hurt and mischief they could. 
Now was Christian somewhat in amaze. At last, when 
every man started back for fear of the armed men, 
Christian saw a man of a very stout coun- the valiant man. 
tenance come up to the man that sat there to write, 
saying, Set down my name, sir; the which when he 
had done, he saw the man draw his sword, and put a 
helmet upon his head, and rush toward the door upon 
the armed men, who laid upon him with deadly force ; 
but the man, not at all discouraged, fell to cutting and 
hacking most fiercely. So after he had received and 
given many wounds to those that attempted to keep 

ideas of them,) but few are willing 1 to ' fight the good fight of faith :' yet, 
without this fixed purpose of heart, the result of Divine grace, profession 
will end in apostasy : — ' the man began to build, but was not able to finish.' 
This is emphatically taught us by the next emblem. Salvation is altogether 
free and without price : but we must learn to value it so highly as to venture 
or suffer ' the loss of all things that we may win Christ ;' or we shall not be 
able to break through the combined opposition of the world, the flesh, and 
the devil. If we fear any mischief that our enemies can attempt against 
us, more than coming short of salvation, we shall certainly perish, notwith- 
standing our notions and convictions. We should, therefore, count our cost, 
and pray for courage and constancy, that we may give in our names as in 
earnest to win the prize : then, ' putting on the whole armour of God,' and 
relying on his grace, we must fight our way through with patience and re- 
solution ; while many, ' being harnassed and carrying bows,' shamefully ' turn 
back in the day of battle.' 

P 



114 THE PILGRIM'S PROGRESS. 

him out, he cut his way through them all, and pressed 
forward into the palace ; at which there was a pleasant 
voice heard from those that were within, even those 
that walked upon the top of the palace, saying, 

" Come in, come in ; 
Eternal glory thou shalt win." 

So he went in, and was clothed with such garments as 
they. Then Christian smiled, and said, I think verily 
I know the meaning of this. 

Now, said Christian, let me go hence.* Nay, stay, 
said the Interpreter, till I have showed thee a little 
more, and after that thou shalt go on thy way. So he 
took him by the hand again, and led him into a very 
dark room, where there sat a man in an 



DESPAIR LIKE AN 
IRON CAGE. 

iron ca^e. 



Now the man, to look on, seemed very sad : he sat 
with his eyes looking down to the ground, his hands 

* The time, spent in acquiring knowledge, and sound judgment, is not 
lost, though it may seem to retard a man's progress, or interfere with his 
more active services: and the next emblem is admirably suited to teach the 
young convert watchfulness and caution. Christian's discourse with the 
man in the iron cage sufficiently explains the author's meaning ; but it has 
been observed by several persons, that the man's opinion of his own case, 
does not prove that it was indeed desperate. Doubtless these fears prevail 
in some cases of deep despondency, when there is every reason to conclude 
them groundless ; and we should always propose the free grace of the Gos- 
pel to those that have sinned in the most aggravated manner, when they 
become sensible of their guilt and danger : yet it is an awful fact, that some 
are thus ' shut up under despair,' beyond relief; and ' it is impossible to 
renew them to repentance.' No true penitent, therefore, can be in this 
case : and we are commanded ' in meekness to instruct those that oppose 
themselves, if peradventure God will give them repentance.' But, at the 
same time, we should leave the doom of apparent apostates to God ; and 
improve their example, as a warning to ourselves and others, not to venture 
one step in so dangerous a path. This our author has judiciously attempted, 
and we should be careful not to counteract his obvious intention. 



THE PILGRIM'S PROGRESS. 115 

folded together; and he sighed as if he would break 
his heart. Then said Christian, What means this? 
At which the Interpreter bid him talk with the man. 

Then said Christian to the man, What art thou? 
The man answered, I am what I was not once. 

Chr. What wast thou once ? 

The man said, I was once a fair and flourishing 
professor, both in mine own eyes, and also in the eyes 
of others: I once was, as I thought, fair for the 
celestial city, and had then even joy at the thoughts 
that I should get thither/ - 

Chr. Well, but what art thou now ? 

Man. I am now a man of despair, and am shut up 
in it, as in this iron cage. I cannot get out. O now I 
cannot ! 

Chr. But how earnest thou into this condition ? 

Man. I left off to watch and be sober ; I laid the 
reins upon the neck of my lusts ; I sinned against the 
light of the word, and the goodness of God ; I have 
grieved the Spirit, and he is gone ; I tempted the devil, 
and he is come to me ; I have provoked God to anger, 
and he has left me : I have so hardened my heart, that 
I cannot repent. 

Then said Christian to the Interpreter, But is there 
no hope for such a man as this ? Ask him, said the 
Interpreter. 

Then said Christian, Is there no hope, but you must 
be kept in the iron cage of despair ? 

Man. No, none at all. 

Chr. Why ? the Son of the Blessed is very pitiful. 

Man. I have crucified him to myself afresh ; I have 
despised his person, I have despised his righteousness, 



116 THE PILGRIM'S PROGRESS. 

I have counted his blood an unholy thing; I have done 
despite to the Spirit of grace : a therefore I have shut 
myself out of all the promises, and there now remains 
to me nothing but threatenings, dreadful threatenings, 
faithful threatenings, of certain judgment and fiery 
indignation, which shall devour me as an adversary. 

Chr. For what did you bring yourself into this 
condition ? 

Man. For the lusts, pleasures, and profits of this 
world ; in the enjoyment of which I did then promise 
myself much delight: but now every one of those 
things also bite me, and gnaw me like a burning worm. 

Chr. But canst thou not now repent and turn ? 

Man. God hath denied me repentance. His word 
gives me no encouragement to believe ; yea, himself 
hath shut me up in this iron cage : nor can all the men 
in the world let me out. O eternity! eternity! how 
shall I grapple with the misery that I must meet with 
in eternity ! 

Then said the Interpreter to Christian, Let this man's 
misery be remembered by thee, and be an everlasting 
caution to thee. 

Well, said Christian, this is fearful! God help me 
to watch and be sober, and to pray that I may shun the 
cause of this man's misery. Sir, is it not time for me 
to go on my way now ? 

Inter. Tarry till I shall show thee one thing more, 
and then thou shalt go on thy way. 

So he took Christian by the hand again, and led him 
into a chamber, where there was one rising out of 
bed ; and as he put on his raiment, he shook and trem- 
bled. Then said Christian, Why doth this man thus 

a Luke xix. 14. Ileb. vi. 4—6. x. 28, 2£>. 



THE PILGRIM'S PROGRESS. 117 

tremble ? The Interpreter then bid him tell to Chris- 
tian the reason of his so doing. 

So he began, and said, This night, as I was in my 
sleep, I dreamed, and behold the heavens grew exceed- 
ing black: also it thundered and lightened in most 
fearful wise, that it put me into an agony. So I looked 
up in my dream, and saw the clouds rack at an un- 
usual rate; upon which I heard a great sound of a 
trumpet, and saw also a man sitting upon a cloud, 
attended with the thousands of heaven : they were all 
in flaming fire, also the heavens were on a burning 
flame. I heard then a voice, saying, " Arise, ye dead, 
and come to judgment;" and with that the rocks rent, 
the graves opened, and the dead that were therein 
came forth. b Some of them were exceeding glad, and 
looked upward ; and some sought to hide themselves 
under the mountains: then I saw the man that sat 
upon the cloud open the book, and bid the world draw 
near. Yet there was, by reason of a fierce flame that 
issued out and came from before him, a convenient dis- 
tance betwixt him and them, as betwixt the judge and 
the prisoners at the bar. d I heard it also proclaimed 
to them that attended on the man that sat on the cloud, 
" Gather together the tares, the chaff", and stubble, and 
cast them into the burning lake ;" and with that the 
bottomless pit opened, just whereabout I stood, out of 
the mouth of which there came, in an abundant man- 
ner, smoke and coals of fire, with hideous noises. It 
was also said to the same persons, " Gather my wheat 
into the garner." 6 And with that I saw many catched 
up and carried away into the clouds/ but I was left 

b John v. 28, 29. 1 Cor. xv. 51—58. 2 Thess. i. 7—10. Jmle 14, 15. Rev. xx. 11—15. 
c Psalm 1. 1—3, 22. Isa. xxvi. 20, 21. Mic. vii. 10, 17. <1 Dan. vii. 9, 10. Mai. iii. 2, 3. 
e Mai. iv. 2. Matt. iii. 12. xiii. 30. Luke iii. 17. f 1 Thess. iv. 13—18. 



118 THE PILGRIM'S PROGRESS. 

behind, f also sought to hide myself, but I could not, 
for the Man that sat upon the cloud still kept his eye 
upon me : my sins also came into my mind, and my 
conscience did accuse me on every side. g Upon this I 
awoke from my sleep. 

Chr. But what was it that made you so afraid of 
this sight? 

Man. Why, I thought that the day of judgment was 
come, and that I was not ready for it : but this frighted 
me most, that the angels gathered up several, and left 
me behind ; also the pit of hell opened her mouth just 
where I stood : my conscience too afflicted me ; and, 
as I thought, the Judge had always his eye upon me, 
showing indignation in his countenance. 

Then said the Interpreter to Christian, Hast thou 
considered all these things ? 

Chr. Yes, and they put me in hope and fear.* 

Inter. Well, keep all things so in thy mind, that 

g Rom. ii. 14, 15. 

* Our safety consists in a due proportion of hope and fear: when devoid 
of hope, we resemble a ship without an anchor ; when unrestrained by fear, 
we are like the same vessel under full sail, without ballast (1 Pet. i. 13 — 17.) 
Indiscriminate censures of all fear as the result of unbelief, and unguarded 
commendations of strong; confidence, without respect to the spirit and con- 
duct of professors, not only lead to much self-deception, but also tend to 
make believers unstable, unwatchful, and even uncomfortable; for the 
humble often cannot attain to that confidence, that is represented almost as 
essential to faith ; and true comfort is the effect of watchfulness, diligence, 
and circumspection. Upon the whole, what lessons could possibly have been 
selected of greater importance, or more suited to establish the new convert, 
than these are, which our author has most ingeniously and agreeably incul- 
cated, under the emblem of the Interpreter's curiosities ] They are indeed 
the principal subjects which faithful ministers enforce, publicly and in 
private, on all who begin to profess the Gospel ; and which every true dis- 
ciple of Christ daily seeks to have more clearly discovered to his mind, and 
more deeply impressed upon his heart. 



THE PILGRIM'S PROGRESS. 119 

they may be as a goad in thy sides, to prick thee for- 
ward in the way thou must go. Then Christian began 
to gird up his loins, and to address himself to his 
journey. Then said the Interpreter, The Comforter 
be always with thee, good Christian, to guide thee in 
the way that leads to the city. So Christian went on 
his way, saying, 

" Here I have seen things rare and profitable, 
Things pleasant, dreadful, things to make me stable 
In what I have begun to take in hand ; 
Then let me think on them, and understand 
Wherefore they showed me were, and let me be 
Thankful, O good Interpreter, to thee." 

Now I saw in my dream, that the highway up which 
Christian was to go, was fenced on either side with a 
wall, and that wall was called Salvation.* 1 Up this 
way, therefore, did burdened Christian run, but not 
without great difficulty, because of the load on his 
back.* 

h Isaiah xsvi. 1. 

* Divine illumination in many respects tends to quicken the believer's 
hopes and fears, and to increase his earnestness and diligence ; but nothing 
can finally relieve him from his burden, except the clear discovery of the 
nature and glory of redemption. With more general views of the subject, 
and an implicit reliance on God's mercy through Jesus Christ, the humbled 
sinner enters the way of life, which is walled by salvation : yet he is op- 
pressed with an habitual sense of guilt, and often bowed down with fears, 
till ' the Comforter, who glorifies Christ, receives of his, and shews it to 
him' (John xvi. 14.) When in this divine light the soul contemplates the 
Redeemer's cross, and discerns more clearly his love to lost sinners in thus 
dying for them; the motive and efficacy of his intense sufferings ; the glory 
of the Divine perfections harmoniously displayed in this surprising expe- 
dient for saving the lost; the honour of the Divine law and government, and 
the evil and desert of sin, most energetically proclaimed in this way of par- 
doning transgressors and reconciling enemies ; and the perfect freeness and 
sufficiency of this salvation ; then ' his conscience is purged from dead works 
to serve the living God,' by a simple reliance on the atoning blood of Em- 



120 



THE PILGRIM'S PROGRESS. 



He ran thus till he came at a place somewhat 
ascending ; and upon that place stood a Cross, and a 
little below, in the bottom, a sepulchre. So I saw in 
my dream, that just as Christian came up with the 
Cross, his burden loosed from off his shoulders, and 
fell from off his back, and began to tumble, and so 
continued to do, till it came to the mouth of the se- 
pulchre, where it fell in, and I saw it no more. 




^j-:".;:..c ; V^ 




Then was Christian glad and lightsome, and said 



manuel. This deliverance from the burden of guilt is in some respects 
final, as to the well-instructed and consistent believer ; his former sins are 
buried, no more to be his terror and distress. He will indeed be deeply- 
humbled under a sense of his guilt, and sometimes he may question his ac- 
ceptance; but his distress, before he understood the way of deliverance, 
was habitual, except in a few transient seasons of relief, and often oppressed 
him when most diligent and watchful ; but now he is only burdened when 
he has been betrayed into sin, or when struggling with peculiar temptations ; 
and he constantly finds relief by looking to the cross. Many indeed never 
attain to this habitual peace : this is the effect of remaining ignorance, error, 



THE PILGRIM'S PROGRESS. 121 



LEASES US O F O U R 
GUILT AND BCR- 
D E N WE ARE AS 
IHOSE THAT LEA 1" 



with a merry heart, He hath given me 
rest by his sorrow, and life by his death. 
Then he stood still a while, to look and r"*"oi; 
wonder, for it was very surprising to him that the sight 
of the cross should thus ease him of his burden. He 
looked,* therefore, and looked again, even till the 

or negligence, which scriptural instructions are the proper means of ob- 
viating. But it was not probable that our author should, so to speak, draw 
the character of his hero from the lowest order of hopeful professors ; it 
may rather call for our admiration, that, in an allegory (which is the pecu- 
liar effort of a vigorous imagination) he was preserved, by uncommon 
strength of mind and depth of judgment, from stating Christian's experience 
above the general attainments of consistent believers, under solid in- 
structions. 

* Christian's tears, amidst his gladness, intimate that deliverance from 
guilt, by faith in the atoning sacrifice of Christ, tends to increase humilia- 
tion, sorrow for sin, and abhorrence of it ; though it mingles even those af- 
fections with a sweet and solid pleasure. By the ' three shining ones,' the 
author might allude to the ministration of angels as conducive to the com- 
fort of the heirs of salvation ; but he could not mean to ascribe Christian's 
confidence to any impressions, or suggestions of texts to him by a voice, or 
in a dream ; any more than he intended, by his views of the cross, to sanc- 
tion the account that persons of heated imagination have given, of their 
having seen one hang on a cross, covered with blood, who told them their 
sins were pardoned ; while it has been evident, that they never understood 
the spiritual glory, or the sanctifying tendency of the doctrine of a crucified 
Saviour. Such things are the mere delusions of enthusiasm, from which 
our author was remarkably free : but the nature of an allegory led him to 
this method of describing the happy change that takes place in the pilgrim's 
experience, when he obtains peace and joy in believing. His uniform 
doctrine sufficiently shews that he considers spiritual apprehensions of the 
nature of the atonement as the only source of genuine peace and comfort. 
And, as the ' mark in the forehead' plainly signifies the renewal of the soul 
to holiness, so that the mind of Christ may appear in the outward conduct, 
connected with an open profession of faith, while the ' roll with a seal upon it' 
denotes such an assurance of acceptance, as appears most clear and satisfac- 
tory, when the believer most attentively compares his views, experiences, de- 
sires, and purposes, with the Holy Scriptures; so he could not possibly intend 
to ascribe such effects to any other agent than the Holy Spirit ; who by en- 
abling a man to exercise all filial affections towards God in an enlarged 
degree, as ' the Spirit of adoption bears witness' with his conscience, that 

Q 



122 THE PILGRIM'S PROGRESS. 

springs that were in his head sent the waters down his 
cheeks. 1 Now as he stood looking and weeping, be- 
hold, three shining ones came to him, and saluted him 
with, "Peace be to thee:" so the first said to him, 
" Thy sins be forgiven thee ; vk the second stripped him 
of his rags, and clothed him with change of raiment ; 
the third also set a mark on his forehead, and gave 
him a roll with a seal upon it, 1 which he bid him look 
a christian can on as he ran, and that he should give it 
lo n n g e, w h h°e U n GH god in at the celestial gate : so they went 
joy in his heart, ^gjj. wav> rpjjgjj Christian gave three 
leaps for joy, and went on singing, 

" Thus far did I come laden with my sin, 
Nor could aught ease the grief that I was in, 
Till I came hither : What a place is this ! 
Must here be the beginning of my bliss 1 
Must here the burden fall from off my back 1 
Must here the strings that, bound it to me crack 1 
Blest cross ! blest sepulchre ! blest rather be 
The Man that there was put to shame for me !" 

i Zech. xii. 10. k Mark ii. 5. 1 Zech. iii. 4. Eph. i. 13. 

God is reconciled to him, having pardoned all his sins ; that he is justified 
by faith in the righteousness of Emmanuel ; and that he is a child of God, 
and an heir of heaven. These things are clear and intelligible to those 
who have experienced this happy change ; and the abiding effects of their 
joy in the Lord, upon their dispositions and conduct (like the impression of 
the seal after the wax is cooled) distinguish it from the confidence and comfort 
of hypocrites and enthusiasts. It must, however, continue to be ' the secret 
of the Lord, with them that fear him,' ' hidden manna,' and ' a white stone, 
having in it a new name written, which no man knoweth saving he that 
receiveth it.' Psalm xv. 14; Rev. ii. 17. Here again we meet with an 
engraving, and the following lines : — 

' Who's this 1 The Pilgrim. How ? 'Tis very true : 

Old things are past away ! all's become new. 

Strange ! he's another man, upon my word ; 

They be fine feathers that make a fine bird.' 



THE PILGRIM'S PROGRESS. 123 

I saw then in my dream,* that he went on thus, even 
until he came at a bottom, where he saw, a little out 
of the way, three men fast asleep, with fetters upon 
their heels. The name of the one was 
Simple, another Sloth, and the third Pre- A 
sumption. 

Christian then seeing them lie in this case, went 
to them, if peradventure he might awake them, and 
cried, You are like them that sleep on the top of 
a mast, m for the Dead Sea is under you, a gulf that hath 
no bottom: awake, therefore, and come away,- be 
willing also, and I will help you oft' with your irons. 
He also told them, If he that jroeth about like a roarino- 
lion comes by, you will certainly become a prey to his 
teeth. 11 With that they looked upon him, and began 
to reply in this sort: Simple said, I see no ™A R ion S w N ill P D o\ 
danger. Sloth said, Yet a little more 



IF GOD OPENETII 
NOT THE EYES. 



m Prov. xxiii. 34. n 1 Pet. v. 8. 

* We were before informed, that other ways 'butted down upon' the straight 
way ; and the connexion of the allegory required the introduction of various 
characters, besides that of the true believer. Many may outwardly walk in 
the ways of religion, and seem to be pilgrims, who are destitute of those 
' things which accompany salvation.' The three allegorical persons next 
introduced are nearly related; they appear to be pilgrims, but are a little 
out of the way, asleep, and fettered. Many of this description are found, 
where the truth is preached, as well as elsewhere : they hear and learn to 
talk about the Gospel; have transient convictions, which are soon quieted; 
cleave to the world, and rest more securely in the bondage of sin and Sa- 
tan, by means of their profession of religion. They reject or pervert all 
instruction, hate all trouble, yet are confident that every thing is and will 
be well with them, while teachers, after their own hearts, lull them with a 
syren's song, by confounding the form with the power of godliness ; and if 
any one attempt, in the most affectionate manner to warn them of their 
danger, they answer (according to the tenor of the words here used,) ' Mind 
your own business ; we see no danger ; you shall not disturb our composure, 
or induce us to make so much ado about religion: see to yourselves, and 
leave us to ourselves.' Thus they sleep on till death and judgment awake 
them. 



124 THE PILGRIM'S PROGRESS. 

sleep. And Presumption said, Every tub must stand 
upon its own bottom. And so they lay down to sleep 
again, and Christian went on his way. 

Yet he was troubled to think,* that men in that 
danger should so little esteem the kindness of him that 
so freely offered to help them, both by awakening of 
them, counselling of them, and proffering to help 
them off with their irons. And as he was troubled 
thereabout, he espied two men come tumbling over the 
wall, on the left hand of the narrow wa}^ ; and they 
made up apace to him. The name of the one was 
Formalist, and the name of the other Hypocrisy. So, 
as I said, they drew up unto him, who thus entered 
with them into discourse. 

Chr. Gentlemen, whence came you, 
and whither do you go ? 



* The true Christian will always be troubled when he thinks of the vain 
confidence of many professors : but he is more surprised by it at first than 
afterwards ; for he sets out with the idea, that all apparently religious peo- 
ple sincerely seek the salvation of God : but at length experience draws his 
attention to those parts of Scripture which mention tares among the wheat, 
and foolish virgins among the wise. Formalist and Hypocrisy soon come 
in his way ; these near relations represent such as by notions and external 
observances deceive themselves, and such as more grossly attempt to im- 
pose upon others. They are both actuated by vain glory, and seek the 
applause of men in their religious profession and most zealous performances ; 
while the credit thus acquired subserves also their temporal interest: but 
repentance, conversion, and the life of faith, would not only cost them too 
much labour, but destroy the very principle by which they are actuated. 
By a much ' shorter cut,' they become a part of the visible church, are satis- 
fied with a form of godliness, and kept in countenance by great numbers 
among every description of professing Christians, and the example of mul- 
titudes in every age. Their confidence, however, will not bear the light of 
Scripture ; they therefore shrink from investigation, and treat with derision 
and reproaches all who would convince them of their fatal mistake, or shew 
them the real nature of evangelical religion. 



THE PILGRIM'S PROGRESS. 125 

Form, and Hyp. We were born in the land of Vain- 
glory, and are going for praise to Mount Zion. 

Chr. Why came you not in at the gate which 
standeth at the beginning of the way ? Know ye not 
that it is written, that " he that cometh not in by the 
door, but climbeth up some other way, the same is a 
thief and a robber?" 

They said, That to go to the gate for entrance was 
by all their countrymen counted too far about; and 
that, therefore, their usual way was to make a short 
cut of it, and to climb over the wall, as they had done. 

Chr. But will it not be counted a trespass against 
the Lord of the city whither we are bound, thus to 
violate his revealed will ? 

They told him, That as for that, he needed not to 
trouble his head thereabout ; for what they did they had 
custom for, and could produce, if need were, testimony 
that would witness it, for more than a thousand years. 

But, said Christian, will your practice stand a trial 
at law ? 

They told him, That custom, it being of so long 
standing as above a thousand years, 

~ -J 7 THEYTHATCOME 

would doubtless now be admitted as a Lut\o T t HE by W th T e 

DOOR, THINK THAT 



SOMETHING I 

VINDICATION O 
THEIR OWN PRAl 
TICE. 



thing legal by an impartial judge. And they' 

besides, say they, if we get into the way, 

what matter is it which way we get in ? 

If we are in, we are in : thou art but in the way, who, 

as we perceive, came in at the gate ; and we also are 

in the way, that came tumbling over the wall: wherein 

now is thy condition better than ours ? 

Chr. I walk by the rule of my Master j you walk 
by the rude working of your fancies. You are counted 



126 THE PILGRIM'S PROGRESS. 

thieves already by the Lord of the way ; therefore I 
doubt you will not be found true men at the end of the 
way. You come in by yourselves without his direc- 
tion, and shall go out by yourselves, without his mercy. 
To this they made him but little answer ; only they 
bid him look to himself. Then I saw that they went 
on, every man in his way, without much conference 
one with another, save that these two men told Chris- 
tian, that, as to laws and ordinances, they doubted not 
but that they should as conscientiously do them as he. 
Therefore, said they, we see not wherein thou differest 
from us, but by the coat that is on thy back, which 
was, as we trow, given thee by some of thy neigh- 
bours, to hide the shame of thy nakedness. 

Chr. By laws and ordinances you will not be saved, p 
since you came not in by the door. And as for this 
coat that is on my back, it was given me by the Lord 
of the place whither I go ; and that, as you say, to 
cover my nakedness with. And I take it as a token 
of kindness to me, for I had nothing but 
rags before. And, besides, thus I com- 
fort myself as I go. Surely, think I, 
when I come to the gate of the city, the Lord thereof 
will know me for good, since I have his 
coat on my back ; a coat that he gave 
me freely in the day that he stripped me of my rags. 
I have, moreover, a mark in my forehead, of which 
perhaps you have taken no notice, which one of my 
Lord's most intimate associates fixed there in the day 
that my burden fell off my shoulders. I will tell you, 
moreover, that I had then given me a roll sealed, to 
comfort me, by reading as I go on the way : I was also 

p Gal. ii. 16. 



CHRISTIAN HA 
JOT HIS LORD' 
;o AT Oil HIS BACI 

ind is comfor1 
•:d therewith. 



HE IS COMF1 

ed also with 

mark and 

ROLL. 



THE PILGRIM'S PROGRESS. 127 

bid to give it in at the celestial gate, in token of my 
certain going in after it; all which things I doubt 
you want, and want them because you came not in at 
the gate. 

To these things they gave him no answer, only they 
looked upon each other, and laughed. Then I saw that 
they all went on, save that Christian kept before, who 
had no more talk but with himself, and christian has 

TALK WITH HIM- 

that sometimes sighingly,* and sometimes SELF - 
comfortably : also he would be often reading in the roll 
that one of the shining ones gave him, by which he was 
refreshed. 

I beheld then, that they all went on till "^J?/,™**^ 
they came to the foot of the hill Difficulty! at the 

* Even such Christians as are most assured of their acceptance, and com- 
petent to perceive the awful delusions of false professors, find cause for sighs 
amidst their comforts, when employed in serious retired self-reflection. No- 
thing can exclude the uneasiness which arises from indwelling sin, with its 
unavoidable effects, and from the crimes and miseries they witness around 
them. 

I The hill Difficulty represents those circumstances which require pecu- 
liar self-denial and exertion, that commonly prove the believer's sincerity, 
after he has first obtained ' a good hope through grace.' The opposition of the 
world, the renunciation of temporal interests, or the painful task of over- 
coming inveterate evil habits or constitutional propensities (which during 
his first anxious earnestness seemed perhaps to be destroyed, though in fact 
they were only suspended :) these and such like trials prove a severe test ; 
but there is no hope, except in pressing forward ; and the encouragements, 
received under the faithful ministry of the Gospel, prepare the soul for every 
conflict and effort. There are, however, by-ways ; and the difficulty may 
be avoided without a man's renouncing his profession: he may decline the 
self-denying duty, or refuse the demanded sacrifice, and find some plausible 
excuse to his own conscience, or among his neighbours. But the true be- 
liever will be suspicious of these easier ways, on the right hand or the left: 
his path lies straight forward, and cannot be travelled without ascending the 
hill : which he desires to do, because his grand concern is to be found right 
at last. On the contrary, they who chiefly desire, at a cheap rate, to keep 
up their credit and confidence, will venture into perilous or ruinous paths, 



128 THE PILGRIM'S PROGRESS. 

bottom of which was a spring. There were also in 
the same place two other ways, besides that which 
came straight from the gate : one turned to the left 
hand, and the other to the right, at the bottom of the 
hill ; but the narrow way lay right up the hill, and the 
name of the going up the side of the hill is called 
Difficulty. Christian now went to the spring, and 
drank thereof to refresh himself, q and then he began 
to go up the hill, saying, 

" The hill, though high, I covet to ascend; 
The difficulty will not me offend ; 
For I perceive the way to life lies here: 
Come, pluck up heart, let's neither faint nor fear. 
Better, though difficult, the right way to go, 
Than wrong, though easy, where the end is woe." 

The other two also came to the foot of the hill, but 
when they saw that the hill was steep and high, and 
that there were two other ways to go ; and supposing 
also that these two ways might meet again with that 
up which Christian went, on the other side of the hill ; 
therefore they were resolved to go in those ways. 
Now the name of one of those ways was Danger, and 
the name of the other Destruction. So the one took 
the danger of the way which is called Danger, which 

TURNING OUT OF _ ^ _ ° 

the wai. } e( j j^ j n j- a g rea t wood; and the other 

took directly up the way to Destruction, which led him 

q Isaiah xlix. 10—12. 

till they either openly apostatize, or get entangled in some fatal delusion, 
and are heard of no more among the people of God. These lines are here 
inserted — 

' Shall they who wrong begin yet rightly end? 
Shall they at all have safety for their friend ] 
No, no ; in headstrong manner they set out, 
And headlong they will fall at last, no doubt.' 



THE PILGRIM'S PROGRESS. 129 

into a wide field, full of dark mountains, where he 
stumbled and fell, and rose no more. 

I looked then after Christian, to see him go up the 
hill, where I perceived he fell from running to going, 
and from going to clambering upon his hands and his 
knees, because of the steepness of the place.* Now 
about the midway to the top of the hill was a pleasant 
arbour, made by the Lord of the hill, for a word of grace. 
the refreshment of weary travellers. Thither, therefore, 
Christian got, where also he sat down to rest him : then 
he pulled his roll out of his bosom, and read therein to 
his comfort; he also now began afresh to take a review 
of the coat or garment that was given to him as he 
stood by the cross. Thus pleasing himself a while, he 
at last fell into a slumber, and thence into a fast sleep, 
which detained him in that place until it was almost 
night ; and in his sleep his roll fell out of 
his hand. Now, as he was sleeping, there 
came one to him, and awaked him, saying, "Go to the 

* The difficulties of believers often seem to increase as they proceed ; 
this damps their spirits, and they find more painful exertion requisite in 
pressing forward, than they expected, especially when they were rejoicing 
in the Lord : he however helps them, and provides for their refreshment, 
that they may not faint. But, whether their trials be moderated, or remark- 
able divine consolations be vouchsafed, it is, alas ! very common for them to 
presume too much on their perseverance hitherto, and on the privileges to 
which they have been admitted: thus their ardour abates, their diligence 
and vigilance are relaxed, and they venture to allow themselves some respite 
from exertion. Then drowsiness steals upon them, darkness envelopes their 
souls, the evidences of their acceptance are obscured or lost, and the event 
would be fatal, did not the Lord excite them to renewed earnestness by sal- 
utary warnings and alarms. Nor are believers at any time more exposed to 
this temptation, than when outward ease has succeeded to great hardships, 
patiently and conscientiously endured ; for at such a crisis they are least dis- 
posed to question their own sincerity; and Satan is sure to employ all his 
subtlety to lull them into such a security as is in fact an abuse of the Lord's 
special goodness vouchsafed to them. 
R 



130 THE PILGRIM'S PROGRESS. 

ant, thou sluggard, consider her ways, and be wise.'" 
And with that, Christian suddenly started up, and sped 
him on his way, and went apace till he came to the top 
of the hill. 

Now when he was got up to the top of the hill, there 
came two men running amain; the name of the one 
christian meets was Timorous, and of the other Mistrust : 

WITH MISTRUST 

and timorous. t0 w } lom Christian said, Sirs, what's the 
matter ? you run the wrong way. Timorous answered, 
That they were going to the city of Zion, and had got 
up that difficult place : but, said he, the farther we go, 
the more danger we meet with, wherefore we turned, 
and are going back again.* 

r Prov. vi. 6. 

* Some persons are better prepared to struggle through difficulties, than 
to face dangers ; alarming convictions will induce them to exercise a tem- 
porary self-denial, and to exert themselves with diligence ; yet the very ap- 
pearance of persecution will drive them back to their forsaken courses and 
companions. Through unbelief, distrust, and timidity, they fear the rage of 
men more than the wrath of God ; and never consider how easily the Lord 
can restrain or disarm the fiercest persecutors. Even true Christians are 
sometimes alarmed by the discourse of such persons; but, as they believe 
the word of God, they are ' moved by fear' to go forward at all hazards : 
such terrors, as induce mere professors to apostasy, excite upright souls to 
renewed self-examination by the Holy Scriptures, that they may ' rejoice in 
hope' amidst their perils and tribulations ; and this often tends to discover to 
them those decays and losses, in respect of the vigour of holy affection, and 
the evidences of their acceptance, which had before escaped their notice. 
Christian's perplexity, fear, sorrow, remorse, redoubled earnestness, com- 
plaints, and self-reproachings, when he missed his roll, and went back to 
seek it, exactly suit the experience of humble and conscientious believers, 
when unwatchfulness has brought their state into uncertainty ; but they do 
not at all accord to that of professors, who strive against all doubts indis- 
criminately, more than against any sin whatever, which is not connected 
with open scandal ; who strive hard to keep up their confidence against 
evidence, amidst continued negligence and allowed sins ; and exclaim against 
sighs, tears, and tenderness of conscience, as legality and unbelief. Bunyan 
would have excluded such professors from the company of his pilgrims, 
though they often pass muster in modern times. 



THE PILGRIM'S PROGRESS. 131 

Yes, said Mistrust, for just before us lie a couple of 
lions in the way, whether sleeping or waking we know 
not; and we could not think, if we came within reach, 
but they would presently pull us in pieces. 

Then said Christian, You make me afraid; but 
whither shall I fly to be safe ? If I go back to mine 
own country, that is prepared for fire and brimstone, 
and I shall certainly perish there ; if I can get to the 
celestial city, I am sure to be in safety there : I must 
venture. To go back is nothing but death ; 
to go forward is fear of death, and life 
everlasting beyond it : I will yet go forward. So Mis- 
trust and Timorous ran down the hill, and Christian 
went on his way. But thinking again of what he had 
heard from the men, he felt in his bosom for his roll, 
that he might read therein and be com- christian miss- 
forted : but he felt, and found it not. wh E rm m "e 

USED TO BE 

Then was Christian in great distress, COMF0RTED ' 
and knew not what to do ; for he wanted that which 
used to relieve him, and that which should have been 
his pass into the celestial city. Here, therefore, he 
began to be much perplexed, and knew 
not what to do. At last he bethought 
himself that he had slept in the arbour that is on the 
side of the hill ; and, falling down upon his knees, he 
asked God forgiveness for that foolish fact, and then 
went back to look for his roll. But all the way he 
went back, who can sufficiently set forth the sorrow of 
Christian's heart? Sometimes he sighed, sometimes 
he wept, and oftentimes he chid himself for being so 
foolish to fall asleep in that place, which was erected 
only for a little refreshment for his weariness. Thus, 
therefore, he went back, carefully looking on this side 



CHRISTIAN BE' 
WAILS HIS FOOL' 
ISH SLEEPING. 



132 THE PILGRIM'S PROGRESS. 

and on that, all the way as he went, if happily he 
might find his roll, that had been his comfort so many 
times in his journey. He went thus till he came again 
within sight of the arbour where he sat and slept ; but 
that sight renewed his sorrow the more, by bringing 
again, even afresh, his evil of sleeping 
into his mind. Thus, therefore, he now 
went on, bewailing his sinful sleep, saying, O wretched 
man that I am ! that I should sleep in the day-time ! s 
that I should sleep in the midst of difficulty ! that I 
should so indulge the flesh, as to use that rest for ease 
to my flesh, which the Lord of the hill hath erected 
only for the relief of the spirits of pilgrims ! How 
many steps have I taken in vain ! Thus it happened 
to Israel ; for their sin they were sent back again by 
the way of the Red Sea ; and I am made to tread 
those steps with sorrow, which I might have trod with 
delight, had it not been for this sinful sleep. How far 
might I have been on my way by this time ! I am 
made to tread those steps thrice over, which I needed 
not to have trod but once : yea, now also I am like to 
be benighted, for the day is almost spent. O that I 
had not slept ! 

Now by this time he was come to the arbour again,* 

s 1 Thess. v. 7, 8. Rev. ii. 4, 5. 

* By means of extraordinary diligence, with renewed application to the 
blood of Christ, the believer will in time recover his warranted confidence, 
and God will ' restore to him the joy of his salvation :' but he must, as it 
were, pass repeatedly over the same ground with sorrow, which, had it not 
been for his negligence, he might have passed at once with comfort. 

Instead of the words, ' as God would have it,' all the old copies read, c as 
Christian would have it ;' which must mean, that the Lord fully granted 
his desires. But modern editors have substituted, ' as Providence would have 
it,' which is indeed clear sense, but not much in our author's manner, who 
perhaps would rather have ascribed Christian's success to special grace ; 



THE PILGRIM'S PROGRESS. 133 



ISTIAN FIND- 
HI S ROLL 
RE HE LOST 



where for a while he sat down and wept; chh 

J ' ETH 

but at last, (as God would have it,) look- 
ing sorrowfully down under the settle, there he espied 
his roll, the which he with trembling and haste catched 
up and put into his bosom. But who can tell how joy- 
ful this man was when he had gotten his roll again ! 
For this roll was the assurance of his life, and accept- 
ance at the desired haven. Therefore he laid it up in 
his bosom, gave thanks to God for directing his eye to 
the place where it lay, and with joy and tears betook 
himself again to his journey. But, O how nimbly did 
he go up the rest of the hill! Yet before he got up, 
the sun went down upon Christian ; and this made him 
again recall the vanity of his sleeping to his remem- 
brance ; and thus he again began to condole with him- 
self:* O thou sinful sleep! how for thy sake am I like 
to be benighted in my journey ! I must walk without 
the sun, darkness must cover the path of my feet, and 
I must hear the noise of the doleful creatures, because 
of my sinful sleep! Now also he remembered the 
story that Mistrust and Timorous told him of, how 
they were frighted with the sight of the lions. Then 
said Christian to himself again, These beasts range in 
the night for their prey ; and if they should meet with 
me in the dark, how should I shift them ? how should I 

yet, as some mistake seems to have crept into the old editions, I have ven- 
tured my conjecture in the emendation of it, of which the reader may judge 
for himself. 

* Believers may recover their evidences of acceptance, and yet suffer 
many troubles as the effects of their past unwatchfulness. The Lord re- 
bukes and chastens those whom he loves : genuine comfort springs imme- 
diately from the vigorous exercise of holy affections in communion with 
God, which may be suspended even when no doubts are entertained of final 
salvation ; and the true penitent is least disposed to forgive himself, when 
most satisfied that the Lord hath forgiven him. 



134 THE PILGRIM'S PROGRESS. 

escape being by them torn in pieces ? Thus he went 
on his way. But while he was bewailing his unhappy 
miscarriage, he lift up his eyes, and behold there was 
a very stately palace before him, the name of which 
was Beautiful, and it stood by the highway-side.* 

So I saw in my dream, that he made haste, and went 
forward, that if possible he might get lodging there. 
Now before he had gone far, he entered into a very 
narrow passage, which was about a furlong off of the 
Porter's lodge ; and looking very narrowly before him 
as he went, he espied two lions in the way.t Now, 
thought he, I see the dangers that Mistrust and Timo- 
rous were driven back by. (The lions were chained, 
but he saw not the chains.) Then he was afraid, and 
thought also himself to go back after them, for he 



* Hitherto Christian had been a solitary pilgrim ; but we must next con- 
sider him as admitted to the communion of the faithful, and joining with 
them in the most solemn public ordinances. This is represented under the 
emblem of the house Beautiful, and the pilgrim's entertainment in it. 

f A public profession of faith exposes a man to more opposition from rel- 
atives and neighbours than a private attention to religion ; and in our 
author's days, it was commonly the signal for persecution ; for which reason 
he places the lions in the road to the house Beautiful. Sense perceives the 
danger to which an open profession of religion may expose a man, and the 
imagination through the suggestions of Satan, exceedingly magnifies 
them ; faith alone can discern the secret restraints which the Lord lays on 
the minds of opposers; and even believers are apt to be fearful and distrust- 
ful on such occasions. But the vigilant pastors of the flock obviate their 
fears, and by seasonable admonitions animate them to press forward, assured 
that nothing shall do them any real harm, and that all shall eventually 
prove beneficial to them. We meet with the following lines in the old 
copies, which though misplaced in most of them may refer to the pilgrim's 
present situation. 

' Difficulty is behind, fear is before, 
Though he's got on the hill, the lions roar : 
A Christian man is never long at ease; 
When one fright's "■one, another doth him seize.' 




I 



THE PILGRIM'S PROGRESS. 135 

thought nothing but death was before him. But the 
Porter at the lodge, whose name is Watchful, perceiv- 
ing that Christian made a halt as if he would go back, 
cried unto him, saying, Is thy strength so small? 1 Fear 
not the lions, for they are chained, and are placed 
there for trial of faith where it is ; and for discovery 
of those that have none : keep in the midst of the 
path, and no hurt shall come unto thee. 

Then I saw that he went on, trembling for fear of 
the lions ; but taking good heed to the directions of 
the Porter, he heard them roar, but they did him no 
harm. Then he clapped his hands, and went on till he 
came and stood before the gate where the Porter was. 
Then said Christian to the Porter, Sir, what house is 
this ? and may I lodge here to-night ? The Porter an- 
swered, This house was built by the Lord of the hill, 
and he built it for the relief and security of pilgrims. 
The Porter also asked whence he was, and whither he 
was going ?* 

t Mark iv. 40. 

* The porter's inquiries and Christian's answers exhibit our author's sen- 
timents on the caution with which members should be admitted into the 
communion of the faithful; and it very properly shews, how ministers, by 
private conversation, may form a judgment of a man's profession, whether 
it be intelligent and the result of experience, or notional and formal. Chris- 
tian assigned his sinful sleeping as the cause of his arriving so late : when 
believers are oppressed with prevailing doubts of their acceptance, they are 
backward in joining themselves to God's people; and this often tempts 
them to sinful delays, instead of exciting them to greater diligence. The 
subsequent discourse of Discretion with the pilgrim represents such precau- 
tions and inquiries into the character and views of a professor, as may be 
made use of by any body of Christians, in order to prevent the intrusion of 
improper persons. The answers, given to the several questions proposed, 
constitute the proper external qualifications for admission to the Lord's ta- 
ble, when there is nothing in a man's principles and conduct inconsistent 
with them : the Lord alone can judge how far they accord to the inward 
dispositions and affections of the heart. By the little discourse of others 



136 THE PILGRIM'S PROGRESS. 

Chr. I am come from the city of Destruction, and 
am going to Mount Zion ; but because the sun is now 
set, I desire, if I may, to lodge here to-night. 

Port. What is your name ? 

Chr. My name is now Christian, but my name at 
the first was Graceless; I came of the race of Japheth,™ 
whom God will persuade to dwell in the tents of Shem. 

Port. But how doth it happen that you come so 
late ? the sun is set. 

Chr. I had been here sooner, but that, wretched man 
that I am ! I slept in the arbour that stands on the hill- 
side ! Nay, I had, notwithstanding that, been here 
much sooner, but that in my sleep I lost my evidence, 
and came without it to the brow of the hill ; and then 
feeling for it, and not finding it, I was forced with 
sorrow of heart to go back to the place where I slept 
my sleep ; where I found it, and now I am come. 

Port. Well, I will call out one of the virgins of this 
place, who will, if she likes your talk, bring you in to 
the rest of the family, according to the rules of the 
house. So Watchful the Porter rang a bell, at the 
sound of which came out of the door of the house a 
grave and beautiful damsel, named Discretion, and 
asked why she was called ? 

The Porter answered, This man is on a journey from 

u Gen. ix. 27. 

belonging to the family with Christian previous to his admission, the author 
probably meant, that members should be admitted into Christian societies 
with the approbation, at least, of the most prudent, pious, and candid part 
of those that constitute them ; and according to the dictates of those graces 
or endowments here personified. By giving him ' something to eat before 
supper,' he probably referred to those preparatory sermons and devotions, 
by which the administration of the Lord's supper was then frequently and 
with great propriety introduced. 



THE PILGRIM'S PROGRESS. 137 

the city of Destruction to Mount Zion ; but being weary 
and benighted, he asked me if he might lodge here to- 
night : so I told him I would call for thee, who, after 
discourse had with him, mayest do as seemeth thee 
good, even according to the law of the house. 

Then she asked him whence he was, and whither he 
was going ? and he told her. She asked him also, how 
he got into the way ? and he told her. Then she asked 
him what he had seen and met with in the way ? and he 
told her. And at last she asked his name ? So he said, 
It is Christian ; and I have so much the more a desire 
to lodge here to-night, because, by what I perceive, this 
place was built by the Lord of the hill for the relief 
and security of pilgrims. So she smiled, but the water 
stood in her eyes ; and after a little pause she said, I 
will call forth two or three more of the family. So she 
ran to the door, and called out Prudence, Piety, and 
Charity, who, after a little more discourse with him, 
had him into the family ; and many of them meeting 
him at the threshold of the house, said, Come in, thou 
blessed of the Lord ; this house was built by the Lord 
of the s hill, on purpose to entertain such pilgrims in. 
Then he bowed his head, and followed them into the 
house. So when he was come in and sat down, they 
gave him something to drink, and consented together 
that, until supper was ready, some of them should have 
some particular discourse with Christian, for the best 
improvement of time ; and they appointed Piety, Pru- 
dence, and Charity to discourse with him : and thus they 
began. 

Piety. Come, good Christian,* since we have been 

* The further conversation of Piety and her companions vvitli Christian 
was subsequent to his admission, and represents the advantage of the com- 

S 



HOW C 
WAS DRIVEN OU 
OF HIS OWli COUN 
TRY. 



138 THE PILGRIM'S PROGRESS. 

so loving to you to receive you into our 

house this night, let us, if perhaps we 

may better ourselves thereby, talk with you of all 

things that have happened to you in your pilgrimage. 

Chr. With a very good will ; and I am glad that 

you are so well disposed. 

Piety. What moved you at first to betake yourself 
to a pilgrim's life ? 

Chr. I was driven out of my native country by a 
stian dreadful sound that was in mine ears ; 
to wit, that unavoidable destruction did 
attend me, if I abode in that place where I was. 

Piety. But how did it happen that you came out of 
your country this way ? 

Chr. It was as God would have it ; for when I was 
under the fears of destruction, I did not know whither 
to go ; but by chance there came a man, 
even to me, as I was trembling and 
weeping, whose name is Evangelist, and he directed 
me to the Wicket-gate, which else I should never have 
found, and so set me into the way that hath led me 
directly to this house. 

Piety. But did you not come by the house of the 
Interpreter ? 

Chr. Yes, and did see such things there, the remem- 
brance of which will stick by me as long 
as I live, especially three things ; to wit, 
how Christ, in despite of Satan, maintains his work of 



munion of the saints, and the best method of conducting it. To lead be- 
lievers to a serious review of the way in which they have been led hitherto 
is every way profitable, as it tends to increase humiliation, gratitude, faith, 
and hope ; and must, therefore, proportionably conduce to the glory of God, 
and the edification of their brethren. 



A REHEARSAL O 
WHAT HE SAW l. 
THE WAY. 



THE PILGRIM'S PROGRESS. 139 

grace in the heart j how the man had sinned himself 
quite out of hopes of God's mercy ; and also the dream 
of him that thought in his sleep the day of judgment 
was come. 

Piety. Why, did you hear him tell his dream ? 

Chr. Yes, and a dreadful one it was, I thought ; it 
made my heart ache as he was telling of it, but yet I 
am glad I heard it. 

Piety. Was this all you saw at the house of the 
Interpreter ? 

Chr. No ; he took me, and had me where he showed 
me a stately palace, and how the people were clad in 
gold that were in it ; and how there came a venturous 
man, and cut his way through the armed men that 
stood in the door, to keep him out ; and how he was 
bid to come in, and win eternal glory. Methought 
those things did ravish my heart. I would have stayed 
at that good man's house a twelvemonth, but that I 
knew I had further to go. 

Piety. And what saw you else in the way ? 

Chr. Saw ? Why, I went but a little further, and I 
saw one, as I thought in my mind, hang bleeding upon 
a tree ; and the very sight of him made my burden fall 
off my back ; for I groaned under a very heavy bur- 
den, but then it fell down from off me. It was a 
strange thing to me, for I never saw such a thing be- 
fore : yea, and while I stood looking up, (for then I 
could not forbear looking,) three shining ones came to 
me. One of them testified that my sins were forgiven 
me ; another stripped me of my rags, and gave me 
this broidered coat which you see ; and the third set 
the mark which you see in my forehead, and gave me 



140 THE PILGRIM'S PROGRESS. 

this sealed roll, (and with that he plucked it out of his 
bosom.) 

Piety. But you saw more than this, did you not 1 
Chr. The things that I have told you were the best ; 
yet some other matters I saw, as, namely, I saw three 
men, Simple, Sloth, and Presumption, lie asleep, a little 
out of the way as I came, with irons upon their heels ; 
but do you think I could awake them ? I also saw 
Formality and Hypocrisy come tumbling over the wall, 
to go, as they pretended, to Zion ; but they were quickly 
lost, even as I myself did tell them, but they would not 
believe. But, above all, I found it hard work to get up 
this hill, and as hard to come by the lions' mouths ; and 
truly, if it had not been for the good man the Porter, 
that stands at the gate, I do not know but that, after 
all, I might have gone back again : but I thank God I 
am here, and I thank you for receiving of me. 

Then Prudence thought good to ask him a few ques- 
tions, and desired his answer to them.* 
prudence dis- Pru. Do you not think sometimes of 

COURSES WITH ^ 

HIM - the country from whence you came? 

Chr. Yes, but with much shame and detestation ; 
truly, if I had been mindful of that coun- 
try from whence I came out, I might have 



CHRISTIAN'S 
THOUGHTS OF HIS 
NATIVE COUNTRY. 



* Men may learn by human teaching to profess any doctrine, and relate 
any experience ; nay, general convictions, transient affections, and distinct 
notions may impose upon the man himself, and he may mistake them for 
true conversion. The best method of avoiding this dangerous rock consists 
in daily self examination, and constant prayer to be preserved from it ; and, 
as far as we are concerned, to form a judgment of others, in order to per- 
form our several duties towards them, prudence is especially required, and 
will suggest such questions as follow in this place. The true Christian's 
inmost feelings will best explain the answers, which no exposition can elu- 
cidate to those who are unacquainted with the conflict to which they refer. 
The golden hours (fleeting and precious) are earnests of the everlasting- 
holy felicity of heaven. 



CHRISTIAN DIS- 
iSTED WITH CAR- 
LL COGITATIONS. 



THE PILGRIM'S PROGRESS. 141 

had opportunity to have returned ; but now I desire a 
better country, that is an heavenly/ 

Pru. Do you not yet bear away with you some of 
the things that then you were conversant withal ? 

Chr. Yes, but greatly against my will ; especially 
my inward and carnal cogitations, with 
which all my countrymen, as well as my- 
self, were delighted ; but now all those things are my 
grief; and might I but chose mine own things, I would 
chose never to think of those things 
more ; but when I would be a doing of 
that which is best, that which is worst is with me. w 

Pru. Do you not find sometimes as if those things 
were vanquished, which at other times are your per- 
plexity ? 

Chr. Yes, but that is but seldom ; but they are to 
me golden hours in which such things 
happen to me. 

Pru. Can you remember by what means you find 
your annoyances at times as if they were vanquished ? 

Chr. Yes: when I think what I saw at the cross, 
that will do it ; and when I look upon my 



HOW CHRISTI 



broidered coat, that will do it ; and when GET 



, \,wx\, "111 uu XL, u-liu " "^« GAINST HIS COR- 
RUPTIONS. 



I look into the roll that I carry in my 

bosom, that will do it ; and when my thoughts wax 

warm about whither I am going, that will do it. 

Pru. And what is it that makes you so desirous to 
go to Mount Zion ? 

Chr. Why, there I hope to see him alive that did 
hang dead on the cross : and there I hope why christian 

O -l WOULD BE AT MT 

to be rid of all those things that to this ZI0N - 

day are in me an annoyance to me : there they say 



v Heb. xi. 15, 10. 



IHRISTIAN'S IOVI 
O HIS WIFE ANI 
H i L D R E N. 



142 THE PILGRIM'S PROGRESS. 

there is no death,* and there I shall dwell with such 
company as I like best. For, to tell you the truth, I love 
him, because I was by him eased of my burden; and 
I am weary of my inward sickness. I would fain be 
where I shall die no more, and with the company that 
shall continually cry, Holy, holy, holy. 
charity dis- Then said Charity to Christian, Have 

COURSES WITH ^ 

I1IM - you a family? are you a married man?* 

Chr. I have a wife and four small children ? 

Cha. And why did not you bring them along with 
you? 

Then Christian wept, and said, Oh ! how willingly 
would I have done it, but they were all 
of them utterly averse to my going on 
pilgrimage. 

Cha. But you should have talked to them, and have 
endeavoured to show them the danger of staying 
behind. 

Chr. So I did ; and told them also what God had 
shown to me of the destruction of our city; but I 
seemed to them as one that mocked, and they believed 
me not/ 

Cha. And did you pray to God that he would bless 
your counsel to them ? 

Chr. Yes, and that with much affection; for you 

x Isa. xxv. 8. Kev. xxi. 4. y Gen. xix. 14. 

* When a man knows the value of his own soul, he will become greatly 
solicitous for the souls of others. It is, therefore, a very suspicious circum- 
stance, when a professor shews no earnestness in persuading those he loves 
best to seek salvation also ; and it is absurd to excuse this negligence by 
arguments taken from God's secret purposes, when these have no influence 
on the conduct of the same persons in their temporal concerns. Charity's 
discourse with Christian shews what our author thought to be the duties of 
believers in this most important concern, and what he understood to be the 
real reasons why carnal men reject the Cospel. 



CHRISTIAN'S FEAR 
OF PERISHING 

MIGHT BE READ 
IN HIS VERY 

COUNTENANCE. 



THE PILGRIM'S PROGRESS. 143 

must think that my wife and poor children were very 
dear to me. 

Cha. But did you tell them of your own sorrow, and 
fear of destruction? for I suppose that destruction was 
visible enough to you. 

Chr. Yes, over, and over, and over. They might 
also see my fears in my countenance, in 
my tears, and also in my trembling un- 
der the apprehension of the judgment 
that did hang over our heads ; but all was not suffi- 
cient to prevail with them to come with me. 

Cha. But what could they say for themselves why 
they came not? 

Chr. Why, my wife was afraid of losing this world, 
and my children were given to the foolish 
delights of youth : so, what by one thing, 
and what by another, they left me to 
wander in this manner alone. 

Cha. But did you not, with your vain life, damp all 
that you by words used by way of persuasion to bring 
them away with you ? 

Chr. Indeed, I cannot commend my life, for I am 
conscious to myself of many failings therein. I know 
also, that a man by his conversation may soon over- 
throw what, by argument or persuasion, he doth labour 
to fasten upon others for their good. Yet, this I can 
say, I was very wary of giving them occasion, by any 
unseemly action, to make them averse to going on pil 
grimage. Yea, for this very thing, they would tell me 
I was too precise, and that I denied my- 
self of things, for their sakes, in which 
they saw no evil. Nay, I think I may 
say, that if what they saw in me did hinder them, it 



THE CAUSE WHY 
HIS WIFE AND 
CHILDREN DID 
NOT GO WITH 
HIM. 



CHRISTIAN'S GO 1 
CONVERSATION 
BEFORE HI! 

W I F E A N D C H I L 
DREN. 



CHRISTIAN CLE A. J 
OP THEIR BLOOD 
IF THEY PERISH. 



144 THE PILGRIM'S PROGRESS. 

was my great tenderness in sinning against God, or of 

doing any wrong to my neighbour. 

Cha. Indeed, Cain hated his brother, because his 

own works were evil, and his brother's righteous; 2 
and if thy wife and children have been 
offended with thee for this, they thereby 

show themselves to be implacable to good : and thou 

hast delivered thy soul from their blood. a 

Now I saw in my dream, that thus they sat talking 

together until supper was ready.* So when they had 

made ready, they sat down to meat. Now the table 

what christian was furnished with fat things, and with 

HAD TO HIS SOP- ° 

PER - wine that was well refined ; and all their 

talk at the table was about the Lord of the hill ; as, 
namely, about what he had done, and 
wherefore he did what he did, and why 
he had builded that house : and, by what they said, I 
perceived that he had been a great warrior, and had 
fought with, and slain him that had the power of 
death ; b but not without great danger to himself, which 
made me love him the more. 

z 1 John iii. 12. a Ezek. iii. 19. b Heb. ii. 14. 

* The administration of the Lord's supper is here emblematically de- 
scribed. In it the person, humiliation, sufferings, and death of Christ, with 
the motive and event of them, are kept in perpetual remembrance. By se- 
riously contemplating these interesting subjects, with the emblems of his 
body wounded, and his blood shed, before our eyes ; and by professing our 
cordial acceptance of his purchased salvation, and surrender of ourselves to 
his service, we find every holy affection revived and invigorated, and our 
souls melted into deep repentance, inspired with calm confidence, animated 
to thankful, zealous, self-denying obedience, and softened into tender affec- 
tion for our fellow Christians, with compassionate forgiving love of our most 
inveterate enemies. The believer will readily apply the allegorical repre- 
sentation of ' the Lord of the hill' (Isa. xxv. 6, 7) to the love of Christ for 
lost sinners, which no words can adequately describe, for it ' passeth know- 



THE PILGRTM'S PROGRESS. 145 

For, as they said, and as I believed, said Christian, 
he did it with the loss of much blood. But that which 
put the glory of grace into all he did, was, that he did 
it out of pure love to his country. And, besides, there 
were some of them of the household that said, they 
had been and spoke with him since he did die on the 
cross ; and they have attested that they had it from his 
own lips, that he is such a lover of poor pilgrims, that 
the like is not to be found from the east to the west. 

They, moreover, gave an instance of what they 
affirmed, and that was, he had stripped himself of his 
glory, that he might do this for the poor ; and that 
they heard him say and affirm, that he would not dwell 
in the mountain of Zion alone. They said, moreover, 
that he had made many pilgrims princes, christ makes 

J l O L ' PRINCES OF BEG- 

though by nature they were beggars GARS - 
born, and their original had been the dunghill. 

Thus they discoursed together till late at night ; and, 
after they had committed themselves to their Lord for 
protection, they betook themselves to rest : the pil- 
grim they laid in a large upper chamber, CHRISTIAN < S EED . 
whose window opened towards the sun- 
rising : the name of the chamber was Peace,* where he 
slept till break of day, and then he awoke and sang— 

Where am I now 7 Is this the love and care 
Of Jesus, for the men that pilgrims are 
Thus to provide ! that I should be forgiven, 
And dwell already the next door to heaven ! 

c 1 Sam. ii. 8. Psalm csiii. 7. 

* That peace of conscience and serenity of mind, which follow an hum- 
ble upright profession of faith in Christ, and communion with him and his 
people, is not the effect of a mere outward observance ; but of that inward 
disposition of the heart which is thus cultivated, and of the Lord's blessing 
on his own appointments. This is here represented by the chamber Peace : 
T 



CHRISTIAN HAD 
INTO THE STUDY, 
1ND WHAT HE SAW 
fHERE. 



146 THE PILGRIM'S PROGRESS. 

So in the morning they all got up ; and, after some 
more discourse, they told him that he should not depart 
till they had shown him the rarities of that place. 
And first they had him into the study,* 
where they showed him records of the 
greatest antiquity : in which, as I remem- 
ber my dream, they showed him the pedigree of the 
Lord of the hill, that he was the Son of the Ancient of 
days, and came by an eternal generation. Here also 
were more fully recorded the acts that he had done, and 
the names of many hundreds that he had taken into 
his service ; and how he had placed them in such hab- 
itations, that could neither by length of days, nor de- 
cays of nature, be dissolved. 

Then they read to him some of the worthy acts that 
some of his servants had done ; as how they had sub- 
dued kingdoms, wrought righteousness, obtained prom- 
ises, stopped the mouths of lions, quenched the violence 
of fire, escaped the edge of the sword, out of weakness 
were made strong, waxed valiant in fight, and turned to 
flight the armies of the aliens. d 

Then they read again in another part of the records 
of the house, where it was shown how willing their 
Lord was to receive into his favour any, even any, 
though they in time past had offered great affronts to 
his person and proceedings. Here also were several 

d Heb. xi. 33, 34. 

it raises the soul above the care and bustle of this vain world, and springs 
from the healing beams of the Sun of righteousness. 

* Christian communion, properly conducted, tends to enlarge the be- 
liever's acquaintance with the Holy Scriptures: and this conduces to the 
increase of faith, hope, love, patience, and fortitude ; to animate the soul in 
emulating the illustrious examples there exhibited, and to furnish instruc- 
tion for every good work. 



THE PILGRIM'S PROGRESS. 147 

other histories of many other famous things, of all 
which Christian had a view ; as of things both ancient 
and modern, together with prophecies and predictions 
of things that have their certain accomplishment, both 
to the dread and amazement of enemies, and the com- 
fort and solace of pilgrims. 

The next day they took him, and had him into the 
armoury,* where they showed him all CHRISTIANHADIN . 
manner of furniture, which their Lord had 
provided for pilgrims, as sword, shield, helmet, breast- 
plate, all-prayer, and shoes that would not wear out. 
And there was here enough of this to harness out as 
many men for the service of their Lord, as there be 
stars in the heaven for multitude. 

They also showed him some of the engines with which 
some of his servants had done wonderful christian is 

made to see an- 

things. They showed him Moses's rod ; CIENT THINos - 
the hammer and nail with which Jael slew Sisera ; the 
pitchers, trumpets, and lamps too, with which Gideon 
put to flight the armies of Midian. Then they showed 
him the ox's goad wherewith Shamgar slew six hun- 
dred men. They showed him also the jaw-bone with 
which Samson did such mighty feats: they showed 

* The provision, which is made in Christ and his fulness, for maintaining 
and increasing, in the hearts of his people, those holy dispositions and affec- 
tions, by the vigorous exercise of which victory is obtained over all their 
enemies, is here represented by the armoury (Eph. vi. 10 — 18 ; 1 Thess. v. 
6.) This suffices for all who seek to be supplied from it, how many soever 
they be. We ought, therefore, ' to take to ourselves the whole armour of 
God,' and 'put it on,' by diligently using all the means of grace; and we 
may assist others, by our exhortations, counsels, example, and prayers, in 
doing the same. The following allusions to the Scripture history, which 
have a peculiar propriety in an allegory, intimate, that the means of grace 
are made effectual by the power of God, which we should depend on, in 
implicit obedience to his appointments. 



148 THE PILGRIM'S PROGRESS. 

him moreover the sling and stone with which David 
slew Goliah of Gath ; and the sword also with which 
the Lord will kill the man of sin, in the day that he 
shall rise up to the prey. They showed him besides 
many excellent things, with which Christian was much 
delighted. This done, they went to their rest again. 

Then I saw in my dream, that on the morrow he got 
up to go forwards, but they desired him to stay till the 
next day also ; And then, said they, we will, if the day 
christian show- be clear, show you the Delectable Moun- 

ED THE DELECTA- ^ 

ble mountains. ta i ns . * which, they said, would yet 
further add to his comfort, because they were nearer 
the desired haven than the place where at present he 
was ; so he consented, and staid. 

"When the morning was up, they had him to the top 
of the house, and bid him look south : so he did ; and, 
behold, at a great distance, 6 he saw a most pleasant 
mountainous country, beautified with woods, vine- 
yards, fruits of all sorts, flowers also, with springs and 
fountains, very delectable to behold. Then he asked 
the name of the country. They said, it was Imma- 
nuel's Land ; And it is as common, said they, as this 
hill is, to and for all the pilgrims. And when thou 
comest there, from thence thou mayest see to the gate 
of the celestial city, as the shepherds that live there 
will make appear. 

e Isaiah xxxiii. 16, 17. 

* The Delectable Mountains, as seen at a distance, represent those dis- 
tinct views of the privileges and consolations attainable in this life, with 
which believers are sometimes favoured, when attending on divine ordi- 
nances, or diligently making a subsequent improvement of them. The 
hopes thus inspired prepare them for meeting and pressing forward through 
dangers and hardships ; this is the pre-eminent advantage of Christian com- 
munion, and can only be enjoyed at some special seasons, when the Sun of 
righteousness shines upon the soul. 



THE PILGRIM'S PROGRESS. 149 

Now he bethought himself of setting forward,* and 
they were willing he should. But first, CIIRISTIAN gETa 
said they, let us go again into the F0RWARD - 
armoury. So they did ; and when he came there, they 
harnessed him from head to foot, with what was of 
proof, lest perhaps he should meet with 
assaults in the way. He being therefore A 
thus accoutred, walked out with his friends to the gate, 
and there he asked the Porter, if he saw any pilgrim 
pass by? Then the Porter answered, Yes. 

Pray, did you know him ? said he. 

Por. I asked his name, and he told me it was 
Faithful. 

Oh, said Christian, I know him ; he is my towns- 
man, my near neighbour, he comes from the place 
where I was born. How far do you think he may be 
before ? 

Por. He is got by this time below the hill. 

Well, said Christian, good Porter, the Lord be with 
thee, and add to all thy blessings much 
increase, for the kindness that thou hast ?™ 
showed to me. 

Then he began to go forward ; but Discretion, Piety, 
Charity, and Prudence would accompany him down to 
the foot of the hill.f So they went on together, reite- 

* The ordinances of public or social worship are only the means of being 
religious, not the essence of religion itself. Having renewed our strength 
by waiting on the Lord, we must go forward, by attending with increasing 
diligence to the duties of our several stations, and preparing to resist 
temptations, which often assault us after special seasons of divine consola- 
tion. Ministers, therefore, and experienced believers should warn young 
converts to expect trials and conflicts, and recommend to them such com- 
panions as may be a comfort and help in their pilgrimage. 

f The humiliation requisite for receiving Christ, obtaining peace, and 
making a good confession of the faith, is general and indistinct, compared 



HOW CHRISTIAN 
ND THE PORTER 
T PART- 



150 THE PILGRIM'S PROGRESS. 

rating their former discourses, till they came to go 
down the hill. Then said Christian, As it was difficult 
coming up, so, so far as I can see, it is dangerous going 
down. Yes, said Prudence, so it is; for it is a hard 
matter for a man to go down into the 
Valley of Humiliation, as thou art now, 
and to catch no slip by the way ; therefore, said they, 
we are come out to accompany thee down the hill. So 
he began to go down, but very warily, yet he caught a 
slip or two. 

Then I saw in my dream, that these good compa- 
nions, when Christian was got down to the bottom of 
the hill, gave him a loaf of bread, a bottle of wine, and 
a cluster of raisins ; and then he went on his way. 

Whilst Christian is among his godly friends, 
Their golden mouths make him sufficient mends 
For all his griefs ; and when they let him go, 
He's clad with northern steel from top to toe. 

But now in this Valley of Humiliation, poor Chris- 
tian was hard put to it ; for he had gone but a little 
way, before he espied a foul fiend coming over the field 

with that which subsequent trials and conflicts will produce ; and the Lord 
commonly dispenses comfort and humiliating experiences alternately, that 
the believer may neither be elated nor depressed above measure (2 Cor. xii. 
1—5) ; the valley of Humiliation, therefore, is very judiciously placed be- 
yond the house Beautiful. Some explain it to signify a Christian's outward 
circumstances, when reduced to poverty, or subjected to great temporal loss 
by professing the Gospel ; and perhaps the author had this idea in his mind ; 
yet it could only be viewed as the means of producing inward humiliation. 
In going down into the valley, the believer will greatly need the assistance 
of discretion, piety, charity, and prudence, and the recollection of the in- 
structions and counsels of such Christians as are eminent for these endow- 
ments: for humiliating dispensations and experiences excite the latent evils 
of the heart, and often cause men to speak and act unadvisedly ; so that, 
notwithstanding every precaution, the review will commonly discover many 
things, which demand the remorse and sorrow of deep repentance. 



THE PILGRIM'S PROGRESS. 151 

to meet him : his name is Apollyon.* Then did Chris- 
tian begin to be afraid, and to cast in his mind whether 
to go back or to stand his ground. But he considered 
again, that he had no armour for his christian has 

NO ARMOUR FOR 

back, and therefore thought that to turn uts BACK - 
the back to him might give him greater advantage, 
with ease to pierce him with his darts, therefore he 
resolved to venture and stand his ground : for, thought 



* Under discouraging circumstances the believer will often be tempted to 
murmur, despond or seek relief from the world. Finding that his too san- 
guine expectations are not answered, that he grows worse rather than 
better in his own opinion of himself, that his comforts are transitory, and 
that much reproach, contempt, and loss, are incurred by his profession of 
religion, discontent will often rise up in his heart, and weakness of faith will 
expose him to sharp conflicts. Mr. Bunyan, having experienced, in an un- 
common degree, the most dreadful temptations, was probably led by that 
circumstance to speak on this subject in language not very intelligible to 
those who have been exempted from such painful exercises of mind. The 
nature of his work required, that they should be described under outward 
emblems ; but the inward suggestions of evil spirits are especially intended. 
These seem to have peculiar access to the imagination, and are able to paint 
before that illusive faculty the most alluring or terrifying representations, as 
if they were realities. Apollyon signifies the destroyer (Rev. ix. 11;) and 
in carrying on the work of destruction, fallen angels endeavour by various 
devices to deter men from prayer, and to render them afraid of those things, 
without which the life of faith cannot be maintained; in order that, after 
convictions, they may be led to give up religion, as the only method of re- 
covering composure of mind. Many, ' having no root in themselves,' thus 
gradually fall away ; and others are greatly retarded : but the well instructed 
believer sees no safety, except in facing his enemy. If there appears to be 
danger, in persevering, ruin is inevitable if he desist (for Christian ' had no 
armour for his back ;') even fear, therefore, will in that case induce a man 
to stand his ground, and the more resolutely he resists temptation, the sooner 
will he regain his tranquillity : for when the suggestions of Satan excite us 
to pray more fervently, and to be more diligent in every service, that enemy 
will ' flee from us.' Perhaps some may remember a time when they were 
so harassed as almost to despair of relief; who have since been so entirely 
delivered, that, were it not for the recollection of their own past experience, 
they would be ready to ascribe all such things to disease or enthusiasm, not- 
withstanding all that the Scripture contains on the subject. 



152 THE PILGRIM'S PROGRESS. 

he, had I no more in my eye than the saving of my 
life, it would be the best way to stand. 

So he went on, and Apollyon met him. Now the 
monster was hideous to behold : he was clothed with 
scales like a fish, and they are his pride ; he had wings 
like a dragon, feet like a bear, and out of his belly 
came fire and smoke, and his mouth was as the mouth 
of a lion. When he was come up to Christian, he 

* The description of Apollyon implies, that the combat afterwards re- 
corded particularly represented the terrors by which evil spirits attempt to 
drive professors out of their path. Other temptations, though perhaps more 
dangerous, are not so distressing : ' Satan can transform himself into an an- 
gel of light ;' and indeed he is a very Proteus, who can assume any form, as 
best suits his purpose. As all have been overcome by the temptations of the 
devil, and ' of whom a man is overcome, of the same is he brought into 
bondage ;' so by usurpation, he is become the god and prince of this world, 
and we have all been his slaves. But believers, having been redeemed by 
the blood of Christ, ' are made free from sin and become the servants of 
God :' and the abiding conviction, that all the subjects of sin and Satan must 
perish, concurs with their experience of its hard bondage, in fortifying them 
against every temptation to return to it. Sensible of their obligations to 
God as their Creator and Governor, they have deeply repented of their past 
rebellions; and having obtained mercy, feel themselves bound by gratitude 
and the most solemn engagements to cleave to him and his service. Their 
difficulties and discouragements cannot induce them to believe that they 

• have changed for the worse ;' nor will they be influenced by the numbers 
who apostatize, from love to the world and dread of the cross ; for they are 

• rooted and grounded in love,' and not merely moved by fears and hopes. 
They are sure that the Lord is able to deliver them from their enemies ; and 
should the wicked be permitted to prosper in their malicious devices, they 
know enough of his plan, to rely on his wisdom, truth, and love in the midst 
of sufferings. Thus they have answers ready for every suggestion ; even 
such answers as Christian had been furnished with at the house of 
the Interpreter, If such temptations prove ineffectual, Satan will 
perhaps assault the believer, by representing to his mind, with every 
possible aggravation, the several instances of his misconduct, since he pro- 
fessed the Gospel, in order to heighten his apprehensions of being found at 
last a hypocrite : when the soul is discouraged and gloomy, he will be as 
assiduous in representing every false step to be a horrid crime inconsistent 
with a state of grace, as he is at other times in persuading men, that the 
most flagrant violations of the Divine law are mere trifles. In repelling 
such suggestions, the well-instructed believer will neither deny the charge, 



DISCOURSE BE- 
'IXT CHRISTIAN 
D APOLLYON. 



THE PILGRIM'S PROGRESS. 153 

beheld him with a disdainful countenance, and thus 
began to question him. 

Apol. Whence came you ; and whither 
are you bound ? 

Chr. I am come from the city of Destruction, which 
is the place of all evil, and am going to the city of 
Zion. 

Apol. By this I perceive that thou art one of my 
subjects ; for all that country is mine, and I am the 
prince and god of it. How is it then that thou hast 
run away from thy king ? Were it not that I hope 
thou mayest do me more service, I would strike thee 
now at one blow to the ground. 

Chr. I was indeed born in your dominions, but your 
service was hard, and your wages such as a man could 
not live on ; for the wages of sin is death •/ therefore 
when 1 was come to years, I did as other considerate 
persons do, look out if perhaps I might mend myself. 

Apol. There is no prince that will thus lightly lose 
his subjects, neither will I as yet lose thee : but since 
thou cornplainest of thy service and wages, AP( 
be content to go back ; what our country 
will afford, I do here promise to give thee. 

Chr. But I have let myself to another, even to the 
King of princes ; and how can I with fairness go back 
with thee ? 

Apol. Thou hast done in this according to the pro- 
verb, " changed a bad for a worse :" but apollyokhdo 
it is ordinary for those that have professed 



.LUES 
SERVICES. 



f Rom. vi. 23. 

nor extenuate his guilt ; but he will flee for refuge to the free grace of the 
Gospel, and take comfort from the consciousness that he now hates, and 
groans under the remains of those evils, which once he wholly lived in with- 
out remorse ; thence inferring, that ' his sins, though many, are forgiven.' 

u 



154 THE PILGRIM'S PROGRESS. 

themselves his servants, after a while to give him the 
slip, and return again to me. Do thou so too, and all 
shall be well. 

Chr. I have given him my faith, and sworn my alle- 
giance to him ; how then can I go back from this, and 
not be hanged as a traitor ? 

Apol. Thou didst the same by me, and yet I am 
willing to pass by all, if now thou wilt yet turn again, 
and go back. 

Chr. What I promised thee was in my nonage ; and 
besides, I count that the Prince under whose banner 
now I stand is able to absolve me ; yea, and to pardon 
also what I did as to my compliance with thee : and 
besides, O thou destroying Apollyon, to speak truth, 
I like his service, his wages, his servants, his govern- 
ment, his company, and country, better than thine ; 
and therefore leave off to persuade me further : I am 
his servant, and I will follow him. 

Apol. Consider again, when thou art in cool blood, 
what thou art like to meet with in the 
h dis- wa y that thou goest. Thou knowest that, 
for the most part, his servants come to an 
ill end, because they are transgressors 
against me and my ways. How many of them have 
been put to shameful deaths ! And besides, thou count- 
est his service better than mine ; whereas, he never yet 
came from the place where he is, to deliver any that 
served him out of their hands : but as for me, how many 
times, as all the world very well knows, have I delivered, 
either by power or fraud, those that have faithfully 
served me, from him and his, though taken by them : 
and so will I deliver thee. 

Chr. His forbearing at present to deliver them is on 



TIANS, 
S U A D E CHR] 

TIAN FROM PE 
SISTING IN H 



POLLTON PLEADS 
CHRISTIAN'S IN- 
FIRMITIES A- 
GAINST HIM. 



THE PILGRIM'S PROGRESS. 155 

purpose to try their love, whether they will cleave to 
him to the end : and as for the ill end thou sayest they 
come to, that is most glorious in their account : For, 
for present deliverance, they do not much expect it ; 
for they stay for their glory, and then they shall have 
it, when their Prince comes in his, and the glory of the 
angels. 

Apol. Thou hast already been unfaithful in thy ser- 
vice to him ; and how dost thou think to receive wages 
of him? 

Chr. Wherein, O Apollyon, have I been unfaithful 
to him ? 

Apol. Thou didst faint at first setting out, when 
thou wast almost choked in the gulf of 
Despond. Thou didst attempt wrong ways 
to be rid of thy burden, whereas thou 
shouldest have staid till thy Prince had taken it off*. 
Thou didst sinfully sleep, and lose thy choice things. 
Thou wast also almost persuaded to go back at the 
sight of the lions : and when thou talkest of thy jour- 
ney, and of what thou hast heard and seen, thou art in- 
wardly desirous of vainglory in all that thou sayest or 
doest. 

Chr. All this is true, and much more which thou 
hast left out ; but the Prince whom I serve and honour 
is merciful, and ready to forgive. But, besides, these 
infirmities possessed me in thy country, for there I 
sucked them in ; and I have groaned under them, being 
sorry for them, and have obtained pardon of my Prince. 

Then Apollyon broke out into a grievous rage,* 

* Thus far Christian's contest with Apollyon is intelligible and instructive 
to every experienced believer: what follows is more difficult. But if we 
duly reflect upon the Lord's permission to Satan, in respect of Job, with the 



156 THE PILGRIM'S PROGRESS. 

apollvoninrage saying, I am an enemy to this Prince: I 

FALLS UPON CHRIS- "* ° ^ 

TIAN - hate his person, his laws, and people : I 

am come out on purpose to withstand thee. 

Chr» Apollyon, beware what you do, for I am in the 

efforts and effects that followed ; and if we compare it with the tempter's 
desire of sifting Peter and the other apostles as wheat — we shall not be 
greatly at a loss about our author's meaning. This enemy is sometimes 
gratified with such an arrangement of outward dispensations as most favours 
his assaults : so that the believer's path seems to be wholly obstructed. 
The Lord himself appears to have forsaken him, or even to fight against 
him ; and his appointments are deemed contrary to his promises. This gives 
Satan an opportunity of suggesting hard thoughts of God and his ways, 
doubts about the truth of the Scriptures, and desponding fears of a fatal 
event to a self-denying course of religion. Many such 'fiery darts' may be 
repelled or quenched by the shield of faith ; but there are seasons (as some 
of us well know) when they are poured in so incessantly, and receive such 
plausibility from facts, and when they so interrupt a man while praying, 
reading, or meditating, that he is tempted to intermit religious duties, to 
avoid their horrid concomitants. The evils of the heart, which seemed be- 
fore to be subdued, are at these times so excited by means of the imagina- 
tion, that they apparantly prevail more than ever, rendering every service 
an abomination, as well as a burden ; so that the harassed soul, alarmed, 
baffled, defiled, self-detested, and thinking that God and his servants unite 
in abhorring him, is ready to give up all hope, to doubt all his former prin- 
ciples, to seek refuge in some heretical or antinomian system, or to attempt 
the dissipation of his melancholy gloom, by joining again in the vanities of 
the world. Thus the enemy ' wounds him in his understanding, faith, and 
conversation,' (according to the author's marginal interpretation of his 
meaning,) yet he cannot find relief in this manner; but is inwardly con- 
strained, with renewed efforts, to return to the conflict. But when such 
temptations are long continued, resistance will gradually become more 
feeble ; the distressed believer will be ready to give up every thing ; and 
when the enemy plies him closely with infidel suggestions, to which his cir- 
cumstances give a specious occasion, he may be thrown down, and 'his 
sword may fly out of his hand :' so that for a time he may be unable to give 
any credit to the truth of the Scriptures, by which alone he was before ena- 
bled to repel the tempter. This is a dreadful case : and could true faith 
thus finally and entirely fail, even real Christians must perish. Satan hath 
succeeded against many professors, with half these advantages; and he may 
be supposed at least, to boast that he is sure of such as are thus cast down. 
But the advocate above 'prays' for his disciples, 'that their faith should not 
fail' (Luke xxii. 31, 32.) So that, though Peter fell with Judas, he was not 



THE PILGRIM'S PROGRESS. 157 

King's highway, the way of holiness ; therefore take 
heed to yourself. 

Then Apollyon straddled quite over the whole breadth 
of the way, and said, I am void of fear in this matter. 
Prepare thyself to die ; for I swear by my infernal den 
that thou shalt go no farther : here will I spill thy soul. 

left to perish with him. The Christian, therefore, though ' almost pressed 
to death,' and ready ' to despair of life,' will, by the special grace of God, 
be helped again to seize his sword, and to use it with more effect than ever. 
The Holy Spirit will bring to his mind, with the most convincing energy, 
the evidences of the divine inspiration of the Scripture, and enable him to 
rely on the promises : and thus, at length, the enemy will be put to flight, 
by testimonies of holy writ pertinently adduced, and more clearly under- 
stood than before. Experience will teach some readers to understand these 
things, and they will know how to compassionate and make allowances for 
the mistakes of the tempted : and others, who have been graciously ex- 
empted from, perhaps, the deepest anguish known on earth (though com- 
monly not of long duration,) should learn from the testimony of their 
brethren, to allow the reality of these distresses, and sympathize with the 
sufferers ; and not (like Job's friends) to join with Satan in aggravating their 
sorrows. We may allow, that constitution, partial disease, and errors in 
judgment, expose some men more than others to such assaults ; yet these 
are only occasions, and evil spirits are assuredly the agents in thus harassing 
serious persons. It is indeed of the greatest importance to be well estab- 
lished in the faith : they, who in ordinary cases are satisfied with general 
convictions and comfortable feelings, without being able to give a reason for 
their hope, may be driven to the most tremendous extremities, should God 
permit them to be thus assaulted : for they have no fixed principles to which 
they may resort in such an emergency ; and perhaps some degree of mistake 
always gives Satan his principal advantage on these occasions. Yet men of 
the most sober minds and sound judgment, when in a better state of bodily 
health than usual, and in all other respects more rational, have experienced 
such distressing temptations of this kind, as they could scarcely have believed 
on the report of others ; and when delivered, they cannot look back on the past 
without the greatest consternation. Besides the verses, by which Christian 
gave thanks to his great deliverer, we meet in the old copies with these 

lines : — 

' A more unequal match can hardly be, 
Christian must fight an angel ; but you see, 
The valiant man by handling sword and shield, 
Doth make him, though a dragon, quit the field.' 



CHRISTIAN VVODN 
DED IN HIS UNDER 
STANDING, FAITH 
AND CONVERSA 

TION. 



158 THE PILGRIM'S PROGRESS. 

And with that he threw a flaming dart at his breast ; 
but Christian had a shield in his hand, with which he 
caught it, and so prevented the danger of that. 

Then did Christian draw, for he saw it was time to 
bestir him ; and Apollyon as fast made at him, throw- 
ing darts as thick as hail ; by the which, notwithstand- 
ing all that Christian could do to avoid it, Apollyon 
wounded him in his head, his hand, and 
foot. This made Christian give a little 
back : Apollyon, therefore, followed his 
work amain, and Christian again took courage, and re- 
sisted as manfully as he could. This sore combat lasted 
for above half a day, even until Christian was almost 
quite spent ; for you must know that Christian, by rea- 
son of his wounds, must needs grow weaker and 
weaker. 

Then Apollyon, espying his opportunity, began to 
gather up close to Christian, and, wrestling with him, 
gave him a dreadful fall; and with that 
Christian's sword flew out of his hand. 
Then said Apollyon, I am sure of thee now : and with 
that he had almost pressed him to death, so that Chris- 
tian began to despair of life. But, as God would have 
it, while Apollyon was fetching his last blow, thereby 
to make a full end of this good man, Christian nimbly 
reached out his hand for his sword, and caught it, say- 
ing, Rejoice not against me, O mine enemy ! when I 
fall, I shall arise! 5 and with that gave him a deadly 
christian's vie thrust, which made him give back, as 

TORY OVER APOL- ° 

LY0N - one that had received his mortal wound. 

Christian, perceiving that, made at him again, saying, 
Nay, in all these things we are more than conquerors, 

g Mic. vii. 8. 



APOLLYON CAST- 
ETH CHRISTIAN 
DOWN TO THE 
GROUND. 



A BRIEF REL 
O F T II E CO M ] 

THE SPECTi 



THE PILGRIM'S PROGRESS. 159 

through him that loved us. h And, with that, Apollyon 
spread forth his dragon's wings, and sped him away, 
that Christian saw him no more. 

In this combat no man can imagine, unless he had 
seen and heard, as I did, what yelling 
and hideous roaring Apollyon made all 
the time of the fight : he spake like a dragon ; and, on 
the other side, what sighs and groans burst from 
Christian's heart. I never saw him all the while give 
so much as one pleasant look, till he perceived he had 
wounded Apollyon with his two-edged sword ; then, 
indeed, he did smile and look upward ! But it was the 
dreadfullest sight that ever I saw. 

So when the battle was over, Christian said, I will 



here give thanks to him that hath de- christian gives 

) THANKS FOR 
DELI VER ANCE. 



livered me out of the mouth of the lion, 

to him that did help me against Apollyon. And so he 

did, saying — 

Great Beelzebub, the captain of this fiend, 
Designed my ruin ; therefore to this end 
He sent him harnessed out ; and he with rage 
That hellish was, did fiercely me engage: 
But blessed Michael helped me, and I, 
By dint of sword, did quickly make him fly : 
Therefore to him let me give lasting praise, 
And thank and bless his holy name always. 

Then there came to him a hand with some of the 
leaves of the tree of life, the which Christian took and 
applied to the wounds that he had received in the 
battle, and was healed immediately.* He also sat 

h Rom. viii. 37, 39. Jam. iv. 7. 

* When the believer has obtained the victory over temptation, the Lord 
will graciously heal all the wounds he received in the conflict; pardoning 
his sins, rectifying his mistakes, and renewing his strength and comfort, 



160 THE PILGRIM'S PROGRESS. 

down in that place to eat bread, and to drink of the 
bottle that was given him a little before: so being 
refreshed, he addressed himself to his journey with his 
christian goes sword drawn in his hand; for he said, I 
w n ith is hi j s °swo e rd know not but some other enemy may be 

BRAWN IN HIS •> J 

HAND - at hand. But he met with no other 

affront from Apollyon quite through this valley. 

Now, at the end of this valley was another, called 
the valley op the Valley of the Shadow of Death;* 

THE SHADOW OF J 

death. an( j Christian must needs go through it, 

through the mediation of Christ, and by the influences of the Holy Spirit : 
so that the most distressing experiences are often succeeded by the sweetest 
confidence and serenity of mind, and the greatest alacrity in the ways of 
God. ' The leaves of the tree of life' (Rev. xxii. 2,) represent the present 
benefits of the redemption of Christ : ' the hand' may be the emblem of 
those whom the Lord employs, as instruments in restoring to his discouraged 
servants 'the joy of his salvation.' The believer thus healed and refreshed, 
by meditation on the death of Christ, and other religious exercises, rests not 
in one victory, but presses forward, prepared for new conflicts; yet the 
enemy, once decidedly put to flight, seldom repeats the same assaults, at 
least for some time ; because he will generally find the victor upon his guard 
on that side, though he may be surprised in some other way. 

* The Valley of the Shadow of Death seems intended to represent a va- 
riation of inward distress, conflict, and alarm, which arises from prevailing 
darkness and insensibility of mind, rendering a man reluctant to religious 
duties, and dull in the performance of them, which makes way for manifold 
apprehensions and temptations. The words, quoted from the prophet, de- 
scribe the waste howling wilderness through which Israel journeyed to 
Canaan ; which typified the believer's pilgrimage through this world to 
heaven. From this we may infer, that the author meant in general, that 
such dreary seasons may be expected, as very few believers wholly escape 
them : but we must not suppose, that he intended to convey an idea, that all 
experience these trials in the same order or degree as Christian did. While 
men rest in forms and notions, they generally expect nothing in religious 
ordinances but to finish a task, and to enjoy the satisfaction of having done 
their supposed duty ; but the spiritual worshipper, at some times, finds his 
soul filled with clear light and holy affection ; ' it is good for him to draw 
nigh to God ;' and ' his soul is satisfied with marrow and fatness, while he 
praises his God with joyful lips:' at other times, dulness and heaviness op- 
press him ; he feels little exercise of faith, hope, desire, reverence, love, or 



THE PILGRIM'S PROGRESS. 161 

because the way to the Celestial City lay through the 
midst of it. Now, this valley is a very solitary place. 
The prophet Jeremiah thus describes it : " A. wilder- 
ness, a land of deserts and of pits; a land of drought, 
and of the Shadow of Death; a land that no man 
(but a Christian) passeth through, and where no man 
dwelt." 1 

Now, here Christian was worse put to it than in his 
fight with Apollyon ; as by the sequel you shall see. 



gratitude ; he seems to address an unknown or absent God, and rather to 
mock than to worship him ; divine things appear obscure and almost unreal ; 
and every returning season of devotion, or reiterated effort to lift up his heart 
to God, ends in disappointment ; so that religion becomes his burden instead 
of delight. Evils before unnoticed are now perceived to mingle with his 
services ; for his self-knowledge is advanced ; his remedy seems to increase 
his disease; he suspects that all his former joy was a delusion, and is ready 
to conclude, that ' God hath forgotten to be gracious, and hath shut up his 
loving-kindness in displeasure.' These experiences, sufficiently painful in 
themselves, are often rendered more distressing, by erroneous expectations 
of uninterrupted comfort, or by reading books, or hearkening to instructions, 
which state things unscripturally ; representing comfort as the evidence of 
acceptance, assurance as the essence of faith, impressions or visions as the 
witness of the Spirit; or perfection as attainable in this life, nay, actually 
attained by all the regenerate; as if this were the church triumphant, and 
not the church militant. The state of the body also, as disordered by ner- 
vous or hypochondriacal affections, gives energy to the distressing inferences 
which men often draw from their dark frame of mind ; and indeed indispo- 
sition may often operate as a direct cause of it ; though the influences of the 
Holy Spirit will overcome this, and all other impediments to comfort, when 
' he sheds abroad the love of God in the heart' Evil spirits never fail, when 
permitted, to take advantage of a disordered state, whether of body or mind, 
to mislead, entangle, perplex, or defile the soul. Persons of a melancholic 
temperature, when not aware of the particular causes whence their gloom 
originates, are apt to ascribe it wholly to desertion, which exceedingly en- 
hances their distress ; and, as our author had been greatly harassed in this 
way, he has given us a larger proportion of this shade than is generally met 
with by consistent believers, or than the Scriptures give us reason to ex- 
pect : and probably he meant to state the outlines of his own experience in 
the pilgrimage of Christian. 

V 



162 THE PILGRIM'S PROGRESS. 

I saw then in my dream, that when Christian was 

got to the borders of the Shadow of Death, there met 

the children him two men,* children of them that 

OF THE SPIES GO 

EACK - brought up an evil report of the good 

land, k making haste to go back; to whom Christian 
spake as follows. 

Chr. Whither are you going ? 

They said, Back ! back ! and we would have you do 
so too, if either life or peace is prized by you. 

Why, what's the matter ? said Christian. 

Matter ! said they : we were going that way as you 
are going, and went as far as we durst ; and indeed 
we were almost past coming back : for had we gone a 
little further, we had not been here to bring the news 
to thee. 

But what have you met with ? said Christian. 



* These men were spies, not pilgrims ; they related what they had ob- 
served at a distance, hut had never experienced. They represent those who 
have been conversant with godly people ; and ' bring an evil report on the 
good land,' to prejudice the minds of numbers against the right ways of the 
Lord. Such men pretend to have made trial of religion, and found it to be 
a comfortless and dreary pursuit ; they give a caricatured description of the 
sighs, groans, terrors, and distresses of pious persons, and of all the dreadful 
things to be seen and heard among them : they avail themselves of every 
unguarded or hyperbolical expression, which escapes a tempted believer; 
of the enthusiastic representations which some people give of their expe- 
rience; and even of the figurative language, which is often employed in 
speaking of inward conflicts under images taken from external things. Thus 
they endeavour to excuse their own apostasy, and to expose to contempt the 
cause which they have deserted. Nothing they can say, however, concern- 
ing the disorder or confusion to which religion may sometimes give occa- 
sion, can induce the believer to conclude that he has mistaken his way, or 
that it would be advisable for him to turnback, or deviate into any bye-path: 
though they will excite him to vigilance and circumspection. As those spies 
do so much mischief by their misrepresentations, we should be careful to 
give them as little occasion as we possibly can. 



THE PILGRIM'S PROGRESS. 163 

Men. Why, we were almost in the Valley of the 
Shadow of Death; 1 but that by good hap we looked 
before us, and saw the danger before we came to it. 

But what have you seen ? said Christian. 

Men. Seen ! why, the valley itself, which is as dark 
as pitch : we also saw there the hobgoblins, satyrs, and 
dragons of the pit: we heard also in that valley a con- 
tinual howling and yelling, as of a people under un- 
utterable misery, who there sat bound in affliction and 
irons : and over that valley hang the discouraging 
clouds of confusion: death also doth always spread 
his wings over it. m In a word, it is every whit dread- 
ful, being utterly without order. 

Then said Christian, I perceive not yet, by what you 
have said, but that this is my way to the desired haven. 

Men. Be it thy way ; we will not choose it for ours. 

So they parted ; and Christian went on his way, but 
still with his sword drawn in his hand, for fear lest he 
should be assaulted. 

I saw then in my dream, so far as this valley reached, 
there was on the right hand a very deep ditch ;* that 

] Psalm xliv. 19. m Job iii. 5. s. 22. 

The fatal presumption, into which men are soothed, through ignorance 
and various kinds of false doctrine, so that they conclude themselves safe with- 
out any warrant from Scripture, is intended by the ' deep ditch,' into which 
the blind lead the blind and perish with them. This is often done by men 
who reciprocally criminate and despise each other. ' The dangerous quag,' 
on the other side of the narrow way represents the opposite extreme — de- 
spair of God's mercy ; and the mire of it agrees with that of the Slough of 
Despond. In these opposite ways multitudes continually perish ; some con- 
cluding that there is no fear, others that there is no hope. But the danger 
to which a real believer is exposed, of verging towards one of these ex- 
tremes in times of inward darkness and disconsolation, is especially implied. 
They, who have had much opportunity of conversing with professors of the 
Gospel, have met with many persons who once were zealous and comfortable, 
but their religious affections have declined ; their duties are comparatively 



164 THE PILGRIM'S PROGRESS. 

ditch is it into which the blind have led the blind in 
all ages, and have both there miserably perished. 
Again, behold, on the left hand there was a very dan- 
gerous quag, into which if even a good man falls, he 
finds no bottom for his foot to stand on: into that 
quag king David once did fall, and had, no doubt, 

scanty, formal, and joyless; their walk unsteady, and their hearts dark, 
cold, and barren ; they call themselves backsliders and complain of deser- 
tion, yet they have no hearts to use proper means of revival, but love to be 
soothed in their present condition ; and quiet themselves by presuming that 
they are true believers, and abusing the doctrine of final perseverance. 
Many of this cast are wholly deceived ; others partially, and will be recov- 
ered by severe but salutary discipline. Even the true Christian, when greatly 
discouraged, may be powerfully tempted to seek peace of mind, by arguing 
with himself on the safety of his state, or trying to be satisfied without his 
former spiritual affections and holy consolations : and Satan will find 
prompters to suggest to him, that this is the case of all experienced be- 
lievers, and that fervency of love belongs only to young converts, who are 
strangers to their own hearts. This is the more plausible, because the 
increase of sound judgment and abiding spiritual affections abates that 
earnestness (often indiscreet and disproportioned,) which sprang from mere 
selfish principles : and, when religious profession is cheap and common, many 
retain it, who have scarce any appearance of spirituality, and who infect 
others with their contagious converse and example. But while the consci- 
entious believer, amidst his deepest discouragements, dreads and shuns this 
presumption, he is liable to sink into despondency ; and may be led to con- 
demn all his past experience as unreal ; to rank himself among stony- 
ground hearers ; to conclude that it is useless for him to pray or seek any 
more ; and to lie down in enfeebling dejection. Again, perceiving this 
danger, he finds it very difficult, in the present dark state of his soul, to 
avoid it, without seeming to abuse the free grace of the gospel. This expe- 
rience must create much distress, perplexity, and confusion ; and makes way 
for many dark and terrifying temptations ; so that, though a man be not ha- 
rassed with doubts about the truth of the Scriptures, he will be unable to 
make much use of them for his direction and comfort ; and earnest, instant 
prayer must be his only resource. Cases sometimes occur, in which, through 
a concurrence of circumstances, this alarming and perplexing experience 
continues and increases for some time : but the true Christian will be, as it 
were, constrained to press forward, and by faith will at length put his ene- 
mies to flight. Some have thought, that the general notions of apparitions 
may be alluded to, as giving the tempter an occasion of increasing the terror 
of such persons as are in that respect credulous and timorous. 



THE PILGRIM'S PROGRESS. 165 

therein been smothered, had not he that is able plucked 
him out. n 

The pathway was here also exceeding narrow, and 
therefore good Christian was the more put to it ; for 
when he sought in the dark to shun the ditch on the one 
hand, he w r as ready to tip over into the mire on the 
other : also when he sought to escape the mire, with- 
out great carefulness he would be ready to fall into 
the ditch. Thus he went on, and I heard him here 
sigh bitterly ; for besides the danger mentioned above, 
the pathway was here so dark, that ofttimes, when he 
lifted up his foot to go forward, he knew not where, or 
upon what, he should set it next. 

About the midst of this valley, I perceived the mouth 
of hell to be, and it stood also hard by the wayside. 
Now, thought Christian, what shall I do ? And ever 
and anon the flame and smoke would come out in such 
abundance, with sparks and hideous noises, (things that 
cared not for Christian's sword, as did Apollyon before,) 
that he was forced to put up his sword, and betake him- 
self to another weapon, called All-prayer : so he cried 
in my hearing, " O Lord, I beseech thee, deliver my 
soul." 

Thus he went on a great while, yet still the flames 
would be reaching towards him : also he heard doleful 
voices, and rushings to and fro, so that sometimes he 
thought he should be torn in pieces, or trodden down 
like mire in the streets. This frightful sight was seen, 
and these dreadful noises were heard by him, for several 
miles together ; and coming to a place where he thought 
he heard a company of fiends coming forward to meet 
him, he stopped, and bepan to muse what christian pot 

X r » O TO A STAND FOR. 

he had best to do. Sometimes he had AWHILE - 

n Psalm lxix. 14. o Psalm cxvi. 4. Eph. vi. 13. 



166 THE PILGRIM'S PROGRESS. 

half a thought to go back ; then again he thought he 
might be half way through the valley ; he remembered 
also how he had already vanquished many a danger ; 
and that the danger of going back might be much more 
than for to go forward. So he resolved to go on : yet 
the fiends seemed to come nearer and nearer ; but, 
when they were come even almost at him, he cried out 
with a most vehement voice, "I will walk in the 
strength of the Lord God ;" so they gave back, and 
came no further. 

One thing I would not let slip :* I took notice, that 
now poor Christian was so confounded, that he did not 

* The case here intended is not uncommon among conscientious persons 
under urgent temptations. Imaginations are suddenly excited in their 
minds, with which their previous thoughts had no connexion, even as if 
words were spoken to them : these often imply hard censures of God, his 
service or decrees, which they abhor as direct blasphemy; or harass them 
with other hateful ideas : yet, instead of considering, that such suggestions 
distress them, in exact proportion as they are opposite to the prevailing dis- 
position of their hearts, and that their dread and hatred of them are eviden- 
ces of love to God, they consider them as unpardonably criminal, inconsistent 
with a state of grace, and a mark of final reprobation. Whereas, had such 
things coincided with the state of their minds, they would have been defiling 
but not distressing; and instead of rejecting them at once with decided ab- 
horrence, they would have given them entertainment, and employed their 
minds about them, as much as they dared : ' for the carnal mind is enmity 
against God,' and can only be deterred from blasphemy, on many occasions, 
by the dread of his vengeance. Our author had been so much baffled by 
this stratagem of the tempter, that it would have been extraordinary had he 
omitted it : for the subsequent discovery he made of his mistake, and of the 
way of resisting the devil in this case, qualified him to give suitable caution 
to others. The intrusion of such thoughts should excite us to greater ear- 
nestness in prayer, pious meditations, or adoring praises ; for this, above all 
other things, will in the event be found to close the mind most effectually 
against them. — The following lines come in here, as before — 

'Poor man! where art thou now? 'thy day is night: 
Good man, be not cast down, thou yet art right. 
The way to heaven lies by the gates of hell : 
Cheer up, hold out, with thee it shall go well.' 



MIES, W 11 E N 

. N THAT 
D THEM 

INTO HIS MIND. 



THE PILGRIM'S PROGRESS. 167 

know his own voice; and thus I perceived it: just 
when he was come over against the CIIIlISTIiX)IADE 
mouth of the burning pit, one of the s^kVVlaVph'e' 

mies, w r " " 

wicked ones got behind him, and stepped WAS "j* 

O I JT SUGG ESTE 

up softly to him, and whisperingly sug 
gested many grievous blasphemies to him, which he 
verily thought had proceeded from his own mind. This 
put Christian more to it than any thing that he met 
with before, even to think that he should now blas- 
pheme Him that he loved so much before ; yet if he 
could have helped it, he would not have done it : but 
he had not the discretion either to stop his ears, or to 
know from whence those blasphemies came. 

When Christian had travelled in this disconsolate 
condition some considerable time, he thought he heard 
the voice of a man, as going before him,* saying, 
" Though I walk through the Valley of the Shadow of 
Death, I will fear no ill, for thou art with me." p 

Then was he glad, and that for these reasons : 

First, Because he gathered from thence, that some 
who feared God were in this valley as well as himself. 

Secondly, For that he perceived God was with them, 
though in that dark and dismal state : and why not, 
thought he, with me ; though, by reason of the impe- 
diment that attends this place, I cannot perceive it? q 

p Psalm .\xiii. 4. q Job is. 11. 

* Nothing 1 more effectually supports the tempted than to learn, that 
others, whom they consider as believers, have been or are in similar cir- 
cumstances : for the idea, that such a state of mind as they experience is 
inconsistent with true faith, gives the enemy his principal advantage against 
them. Indeed this often proves the means of their deliverance; for in due 
season that light, affection, and consolation, for which they have long 
mourned, thirsted, prayed, and waited, will be vouchsafed them ; and the 
review of the dangers they have escaped, now more clearly discerned than 
before, will enlarge their hearts with admiring gratitude to their great 
and gracious deliverer. 



168 THE PILGRIM'S PROGRESS. 

Thirdly, For that he hoped (could he overtake them) 
to have company by and by. 

So he went on, and called to him that was before ; 

but he knew not what to answer, for that he also 

thought himself to be alone. And by and by the day 

christian glad broke : then said Christian, He hath 

F DAY ' " turned the shadow of death into the 

morning." r 

Now morning being come, he looked back, not out 
of desire to return, but to see, by the light of the day, 
what hazards he had gone through in the dark : so he 
saw more perfectly the ditch that was on the one hand, 
and the quag that was on the other ; also how narrow 
the way was which led betwixt them both : also now 
he saw the hobgoblins, and satyrs, and dragons of the 
pit, but all afar off: for after break of day they came 
not nigh ; yet they were discovered to him, according 
to that which is written, " He discovereth deep things 
out of darkness, and bringeth out to light the shadow 
of death." 3 

Now was Christian much affected with this deliver- 
ance from all the dangers of his solitary way ; which 
dangers, though he feared them much before, yet he 
saw them more clearly now, because the light of the 
day made them conspicuous to him. And about this 
time the sun was rising, and this was another mercy to 
Christian ; for you must note, that, though the first 
part of the Valley of the Shadow of Death was dan- 
the second part gerous, ve t this second part,* which he 

OF THIS VALLEY O ■ . ' •/ 1 

was yet to go, was, if possible, far more 



VERY DANGEROUS. 



* Various interpretations are given of this second part of the valley, 
which only shew, that the author's precise idea in it lies more remote from 
general apprehension than in other passages: for they all coincide with 



THE PILGRIM'S PROGRESS. 169 

dangerous ; for, from the place where he now stood, 
even to the end of the valley, the way was all along 
set so full of snares, traps, gins, and nets here, and so 
full of pits, pitfalls, deep holes, and shelvings-down 
there, that, had it now been dark, as it was when he 
came the first part of the way, had he had a thousand 
souls, they had in reason been cast away ; but, as I 
said, just now the sun w T as rising. Then said he, " His 
candle shineth on my head, and by his light I go 
through darkness." 1 

In this light, therefore, he came to the end of the 
valley. Now I saw in my dream, that at the end of 
the valley lay blood, bones, ashes, and mangled bodies 
of men, even of pilgrims that had gone this way for- 
merly; and while I was musing what should be the 
reason, I espied a little before me a cave, where two 
giants, Pope and Pagan, dwelt in old times, by whose 
power and tyranny the men, whose bones, blood, ashes, 
&c. lay there, were cruelly put to death. But by this 
place Christian went without much danger, whereat I 
somewhat wondered; but I have learned since, that 
Pagan has been dead many a day; and as for the 
other, though he be yet alive, he is, by reason of age, 
and also of the many shrewd brushes that he met with 

t Job xxix. 3. 

some of the difficulties or dangers that are clearly described under other 
emblems. I would not indeed be too confident, but, I apprehend, in general 
we are taught by it, that believers are not most in danger when under the 
deepest distress ; that the snares and devices of the enemy are so many and 
various, through the several stages of our pilgrimage, as to baffle all des- 
cription or enumeration; and that all the emblems of the valley of humilia- 
tion, and of the shadow of death, could not fully represent the thousandth 
part of them. Were it not, therefore, that the Lord undertakes to guide 
his people, by the light of his word and Spirit, they never could possibly 
escape them all. 

w 



170 THE PILGRIM'S PROGRESS. 

in his younger days, grown so crazy and stiff in his 
joints, that he can now do little more than sit in his 
cave's mouth, grinning at pilgrims as they go by, and 
biting his nails because he cannot come at them. 

So I saw that Christian went on his way ; yet, at the 
sight of the old man that sat at the mouth of the 
cave, he could not tell what to think, especially be- 
cause he spoke to him, though he could not go after 
him, saying, You will never mend till more of you be 
burnt. But he held his peace, and set a good face on 
it ; and so went by, and catched no hurt. Then sang 
Christian — 

O world of wonders ! (I can say no less,) 

That I should be preserved in that distress 

That I have met with here ! O blessed be 

That hand that from it hath delivered me ! 

Dangers in darkness, devils, hell, and sin, 

Did compass me while I this vale was in : 

Yea, snares, and pits, and traps, and nets did lie 

My path about, that worthless silly I 

Might have been catched, entangled, and cast down : 

But since I live, let Jesus wear the crown. 

Now, as Christian went on his way, he came to a 
little ascent, which was cast up on purpose that pil- 
grims might see before them:* up there, therefore, 

* This may represent those moments of encouragement, in which 
tempted believers rise superior to their difficulties; and are animated to 
desire the company of their brethren, whom dejection under humiliating 
experiences disposes them to shun. The conduct of Christian intimates, 
that believers are sometimes ready to hinder one another, by making their 
own attainments and progress a standard for their brethren ; but the lively 
exercise of faith renders men intent on pressing forward, and more apt to 
fear the society of such as would influence them to loiter, than to stop for 
them. This tends to excite an useful emulation ; but while it promotes 
diligence, it often gives occasion to those risings of vain glory and self- 
preference, which are the forerunners of some humiliating fall : thus be- 
lievers often are left to feel their need of help from the very persons whom 



THE PILGRIM'S PROGRESS. 171 

Christian went ; and looking forward, he saw Faithful 
before him upon his journey. Then said Christian 
aloud, Ho, ho ! so-ho ! stay, and I will be your com- 
panion. At that Faithful looked behind him ; to whom 
Christian cried again, Stay, stay, till I come up to you. 
But Faithful answered, No, I am upon my life, and the 
avenger of blood is behind me. 

At this Christian was somewhat moved, and, putting 
to all his strength, he quickly got up with CHRIST1AN 0VER . 
Faithful, and did also overrun him ; so the 
last was first. Then did Christian vaingloriously smile, 
because he had gotten the start of his brother ; but not 
taking good heed to his feet, he suddenly stumbled and 
fell, and could not rise again, until Faithful came up to 
help him. 

Then I saw in my dream, they went very lovingly 
on together, and had sweet discourse of christian's fall 

° ' MAKES FAITHFUL 

all things that had happened to them in f N N D Ly H I I " OB 8 £ ° T ;° g ;; 
their pilgrimage ; and thus Christian began. 
Chr. My honoured and well-beloved brother Faithful,* 

they have foolishly undervalued. Such experiences, however, give occa- 
sion to those mutual good offices, which unite them more closely in the 
nearest ties of tender affection. 

* This episode, so to speak, with others of the same kind, gives our au- 
thor a happy advantage of varying the characters and experiences of 
Christians, as found in real life; and of thus avoiding the common fault 
of making one man a standard for others, in the circumstances of his reli- 
gious progress. It often happens, that they who have been acquainted be- 
fore their conversion, and hear little of each other for some time after, find 
at length that they were led to attend to religion about the same period, 
without having opportunity or courage to confer together about it. The 
decided separation of a sinner from his old companions, and his avowed 
dread of the wrath to come, frequently excites alarms and serious thoughts 
in the minds of others, which they are not able wholly to shake off. In 
many indeed this is a mere floating, transient notion, insufficient to over- 
come the propensities of the carnal mind ; but when it arises from a real 
belief of God's testimony it will at length produce a happy change. 



THEIR TALK A' 
BOUT THE COUN' 
TUYFROM WHENCE 
THEY CAME. 



172 THE PILGRIM'S PROGRESS. 

I am glad that I have overtaken you, and that God 
has so tempered our spirits, that we can walk as com- 
panions in this so pleasant a path. 

Faith. I had thought, dear friend, to have had your 
company quite from our town, but you did get the start 
of me ; wherefore I was forced to come thus much of 
the way alone. 

Chr. How long did you stay in the city of Destruc- 
tion, before you set out after me on your pilgrimage ? 

Faith. Till I could stay no longer ; for there was a 
great talk presently after you were gone 
out, that our city would in a short time, 
with fire from heaven, be burned down to the ground. 

Chr. What ! did your neighbours talk so ? 

Faith. Yes, it was for a while in every body's mouth. 

Chr. What ! and did no more of them but you come 
out to escape the danger ? 

Faith. Though there was, as I said, a great talk 
thereabout, yet I do not think they did firmly believe 
it ; for, in the heat of the discourse, I heard some of 
them deridingly speak of you and of your desperate 
journey, (for so they called this your pilgrimage.) But 
I did believe, and do still, that the end of our city will 
be with fire and brimstone from above ; and therefore I 
have made my escape. 

Chr. Did you hear no talk of neighbour Pliable ? 

Faith. Yes, Christian, I heard that he followed you 
till he came to the Slough of Despond, where, as some 
said, he fell in ; but he would not be known to have so 
done; but I am sure he was soundly bedabbled with 
that kind of dirt. 

Chr. And what said the neighbours to him ? 

Faith. He hath, since his going back, been had 



THE PILGRIM'S PROGRESS. 173 



HOW PLIABLE 
WAS ACCOUNTED 
OF WHEN HE GOT 
HOME. 



greatly in derision, and that among all 
sorts of people : some do mock and de- 
spise him, and scarce will any set him on work. He is 
now seven times worse than if he had never gone out 
of the city.* 

Chr. But why should they be so set against him, 
since they also despise the way that he forsook ? 

Faith. Oh, they say, Hang him ; he is a turncoat ; 
he was not true to his profession ! I think God has 
stirred up even his enemies to hiss at him, and make 
him a proverb, because he hath forsaken the way. u 

Chr. Had you no talk with him before you came 
out? 

Faith. I met him once in the streets, but he leered 
away on the other side, as one ashamed of what he 
had done : so I spake not to him. 

Chr. Well, at my first setting out, I had hopes of 
that man ; but now I fear he will perish in the over- 
throw of the city. For it has happened to him ac- 
cording to the true proverb, " The dog is the dog and sow. 
turned to his vomit again, and the sow that was washed 
to her wallowing in the mire." v 

Faith. These are my fears of him too : but who can 
hinder that which will be ? 

Well, neighbour Faithful, said Christian, let us leave 
him, and talk of things that more immediately concern 

u Jer. xxix. 18, 19. v 2 Pet. ii. 22. 

* Apostates are often ashamed to own they have had convictions : their 
careless companions assume a kind of superiority over them ; they do not 
think them hearty in the cause of ungodliness, and they despise their cow- 
ardice and versatility : on the other hand such persons feel that they want 
an apology, and have recourse to contemptible lies and slanders, with abject 
servility; while they shun religious people, as afraid of their arguments, 
warnings, and expostulations. 



174 THE PILGRIM'S PROGRESS. 

ourselves. Tell me now what you have met with in the 
way as you came ; for I know you have met with some 
things, or else it may be writ for a wonder. 

Faith. I escaped the slough that I perceived you fell 
into, and got up to the gate without that danger ;* only 

faithful as- I met with one whose name was Wanton, 

SAULTED B¥ Will- 

T0N - that had like to have done me a mischief. 

Chr. It was well you escaped her net: Joseph was 
hard put to it by her, and he escaped her as you did ; 
but it had liked to have cost him his life. w But what 
did she do to you ? 

Faith. You cannot think, but that you know some- 
thing, what a flattering tongue she had ; she lay at me 
hard to turn aside with her, promising me all manner 
of content. 

Chr. Nay, she did not promise you the content of a 
good conscience. 

Faith. You know that I mean all carnal and fleshly 
content. 

Chr. Thank God you have escaped her : " the ab- 
horred of the Lord shall fall into her pit." x 

Faith. Nay, I know not whether I did wholly escape 
her, or no. 

Chr. Why, I trow you did not consent to her desires. 

w Gen. xxxix. 11—13. x Prov. xxii. 14. 

* Some men are preserved from desponding fears, and the suggestions of 
worldly wisdom, by receiving more distinct views of the general truths of 
the Gospel ; and thus they proceed with less hesitation and interruption in 
applying to Christ for salvation : yet, perhaps, their temperature, turn of 
mind, habits of life, and peculiar situation, render them more accessible 
to temptations of another kind ; and they may be more in danger from the 
fascinations of fleshly lusts. Thus in different ways the Lord makes his 
people sensible of their depravity, weakness, and exposed situation ; while 
he so moderates the temptation, or interposes for their deliverance, that 
they are preserved, and taught to ascribe all the glory to his name. 



THE PILGRIM'S PROGRESS. 175 

Faith. No, not to defile myself, for I remembered 
an old writing that I had seen, which said, " her steps 
take hold of hell." y So I shut mine eyes, because I 
would not be bewitched with her looks: — then she 
railed on me, and I went my way. 

Chr. Did you meet with no other assault as you 
came ? 

Faith. When I came to the foot of the hill called 
Difficulty, I met with a very a^ed man, he was assault. 

J J ° ED EY ADAM THE 

who asked me what I was, and whither FIRST - 
bound ? I told him that I was a pilgrim going to the 
Celestial City. Then said the old man, Thou lookest 
like an honest fellow ; wilt thou be content to dwell 
with me, for the wages that I shall give thee ? Then I 
asked his name, and where he dwelt. He said, his 
name was Adam the First, and that he dwelt in the 
town of Deceit. 2 I asked him then what was his work, 
and what the wages that he would give. He told me, 
that his work was many delights ; and his wages, that 
I should be his heir at last. I further asked him, what 
house he kept, and what other servants he had. So 
he told me, that his house was maintained with all the 
dainties of the world, and that his servants were those 
of his own begetting. Then I asked how many chil- 
dren he had. He said, that he had but three daugh- 
ters, " the Lust of the Flesh, the Lust of the Eyes, and 
the Pride of Life;" a and that I should marry them if I 
would. Then I asked, how long time he would have 
me live with him. And he told me, as long as he lived 
himself. 

Chr. Well, and what conclusion came the old man 
and you to at last ? 

y Prov. v. 5. Job xxxi. 1. z Epli. iv. 22. :i 1 John ii, 1G. 



176 THE PILGRIM'S PROGRESS. 

Faith. Why, at first I found myself somewhat in- 
clinable to go with the man, for I thought he spoke 
very fair ; * but looking in his forehead as I talked with 
him, I saw there written, " Put off the old man with 
his deeds." 

Chr. And how then ? 

Faith. Then it came burning hot into my mind, 
whatever he said, and however he flattered, when he 
got me home to his house, he would sell me for a slave. 
So I bid him forbear to talk, for I would not come near 
the door of his house. Then he reviled me, and told 
me, that he would send such a one after me, that should 
make my way bitter to my soul. So I turned to go 
away from him; but just as I turned myself to go 
thence, I felt him take hold of my flesh, and give me 
such a deadly twitch back, that I thought he had pulled 
part of me after himself: this made me cry, O wretched 
man ! b — So I went on my way up the hill. 

Now, when I had got about half way up, I looked 
behind me, and saw one coming after me, swift as the 
wind ; so he overtook me just about the place where 
the settle stands. 

b Rom. vii. 24. 

* Those Christians, who by strong faith or assured hope, endure hardships 
more cheerfully than their brethren, are often exposed to greater danger 
from the allurements of outward objects, exciting the remaining propensi- 
ties of corrupt nature. Deep humiliation and great anxiety about the 
event, in many instances, tend to repress the lusts of the heart, by sup- 
plying a continual succession of other thoughts and cares; while constant 
encouragement, readily attained, too often leaves a man to experience them 
more forcibly. Nay, the same persons, who under pressing solicitude seem 
to be entirely delivered from some peculiar corruptions, find them revive 
and become very troublesome, when they have obtained more confidence 
about their salvation. The old Adam, the corrupt nature, proves a con- 
stant snare to many believers, by its hankering after the pleasures, riches, 
honours, and pride of the world ; nor can the victory be secured without 
great difficulty and trouble, and strong faith and fervent prayer. 



THE PILGRIM'S PROGRESS. 177 

Just there, said Christian, did I sit down to rest me ; 
but being overcome with sleep, I there lost this roll out 
of my bosom. 

Faith. But, good brother, hear me out : — So soon as 
the man overtook me, he was but a word and a blow, 
for down he knocked me, and laid me for dead. But 
when I was a little come to myself again, I asked him 
wherefore he served me so ? He said, because of my 
secret inclining to Adam the First ; and with that he 
struck me another deadly blow on the breast, and beat 
me down backward : so I lay at his foot as dead as 
before. So when I came to myself again, I cried him 
mercy : but he said, I know not how to show mercy ; 
and with that knocked me down again. He had doubt- 
less made an end of me, but that one came by, and bid 
him forbear. 

Chr. Who was that that bid him forbear ? 

Faith. I did not know him at first ; but as he went 
by, I perceived the holes in his hands and in his side ; 
then I concluded that he was our Lord. So I went up 
the hill. 

Chr. That man that overtook you 
was Moses.* He spareth none, neither 

* The doctrine of Moses did not essentially differ from that of Christ : 
but the giving of the law, that ministration of condemnation to all sinners, 
formed so prominent a part of his dispensation, in which the Gospel was 
exhibited under types and shadows, that ' the law' is said to have been 
' given by Moses,' while ' grace and truth came by Jesus Christ ;' especially, 
as the shadows were of no further use when the substance was come. 
Even such hankerings after worldly objects, as are effectually opposed and 
repressed, being contrary to the spirituality of the precept, 'Thou shalt not 
covet,' often greatly discourage the new convert; who does not duly recol- 
lect, that the Gospel brings relief to those who feel themselves justly con- 
demned by the law. Yet these terrors produce deeper humiliation, and 
greater simplicity of dependence on the mercy of God in Christ Jesus, as 
' the end of the law for righteousness to every one that believeth.' Many 
X 



178 THE PILGRIM'S PROGRESS. 

knoweth he how to show mercy to those that trans- 
gress his law. 

Faith. I know it very well ; it was not the first time 
that he has met with me. It was he that came to me 
when I dwelt securely at home, and that told me he 
would burn my house over my head if I staid there. 

Chr. But did you not see the house that stood there 
on the top of the hill, on the side of which Moses met 
you? 

Faith. Yes, and the lions too, before I came at it : — 
but, for the lions, I think they were asleep ; for it was 
about noon : — and, because I had so much of the day 
before me, I passed by the Porter, and came down the 
hill* 

Chr. He told me, indeed, that he saw you go by ; 
but I wish that you had called at the house, for they 
would have showed you so many rarities, that you 
would scarce have forgot them to the day of your 
death. — But pray tell me, did you meet nobody in the 
valley of Humility ? 

Faith. Yes, I met with one Discontent,! who would 

for a time escape discouragement, because they are but superficially ac- 
quainted with their own hearts ; yet it is proper they should be further in- 
structed by such experiences as are here described, in order to their greater 
stability, tenderness of conscience, and compassion for their brethren, in 
the subsequent part of their pilgrimage. 

* This circumstance seems to imply, that, in our author's judgment, even 
eminent believers sometimes decline entering into communion with their 
brethren according to his views of it; and that very lively affections and 
strong consolations may probably have rendered them less attentive to these 
externals. Indeed he deemed this a disadvantage and a mistake (which is 
perhaps also intimated by Faithful's not calling at the house of the Inter- 
preter,) but not a sufficient reason why other Christians should not cordially 
unite with them. This is a beautiful example of that candour, in respect 
of those things about which pious persons differ, that consists with decided 
firmness in the great essentials of faith and holiness. 

| While some believers are most tried with inward fears and conflicts, 



THE PILGRIM'S PROGRESS. 179 



FAITUFIII, A 
SAC Lit: I) BY DI 
CONTENT. 



willingly have persuaded me to go back 
again with him : his reason was, for that 
the valley was altogether without honour. He told 
me, moreover, that there to go w^as the way to dis- 
oblige all my friends, as Pride, Arrogancy, Self-conceit, 
Worldly-glory, with others, who he knew, as he said, 
would be very much offended if I made such a fool of 
myself, as to wade through this valley. 

Chr. Well, and how did you answer him ? 

Faith. I told him, that although all these that he 
named might claim a kindred of me, and faithful's an. 

SWER TO DISCO N- 

that rightly, (for indeed they were my TENT - 
relations according to the flesh ;) yet since I became a 
pilgrim, they have disowned me, and I also have re- 
jected them, and therefore they were to me now no 
more than if they had never been of my lineage. I 
told him, moreover, that as to this valley, he had quite 
misrepresented the thing ; for " before honour is hu- 
mility," and " a haughty spirit before a fall." Therefore, 
said I, I had rather go through this valley to the 
honour that was so accounted by the wisest, than 
choose that which he esteemed most worthy of our 
affections. 

others are more tempted to repine at the outward degradation, reproach, 
ridicule, and loss to which religion exposes them. A man, perhaps, at first, 
may flatter himself with the hope of avoiding the peculiarities and eccen- 
tricities, which have brought enmity or contempt on some professors of the 
Gospel ; and of ensuring respect and affection, by caution, uprightness, and 
benevolence ; but further experience and knowledge constrain him to adopt 
and avow sentiments, and associate with persons, that the world despises ; 
and, seeing himself invincibly impelled by his conscience, to a line of con- 
duct which ensures the reproach of enthusiasm and folly, the loss of friends, 
and manifold mortifications, he is powerfully assaulted by discontent ; and 
tempted to repine, that the way to heaven lies through such humiliation 
and worldly disappointments; till the considerations, adduced in Faithful's 
answer, enable him at length to overcome this assailant, and to ' seek the 
honour that cometh from God only.' 



180 THE PILGRIM'S PROGRESS. 

Chr. Met you with nothing else in that valley? 

Faith. Yes, I met with Shame ;• but of all the men 

that I met with on my pilgrimage, he, I 

think, bears the wrong name. The other 

would be said nay, after a little argumentation and 

somewhat else : but this bold-faced Shame would never 

have done. 

* Persons of a peculiar turn of mind, when enabled to overcome tempta- 
tions to discontent about worldly degradation, are exceedingly prone to be 
influenced by a false shame, and to profess religion in a timid and cautious 
manner ; to be afraid of speaking all their mind in some places and compa- 
nies, even when the most favourable opportunity occurs ; to shun in part 
the society of those whom they most love and esteem, lest they should be 
involved in the contempt which is cast on them ; to be reserved and incon- 
stant in attending on the ordinances of God, entering a protest against vice 
and irreligion, bearing testimony to the truth, and in attempting to promote 
the Gospel : being apprehensive lest these things should deduct from their 
reputation for good sense, prudence, learning, or liberality of sentiment. 
Men who are least exposed to those conflicts in which Christian was en- 
gaged, are often most baffled by this enemy ; nor can others make proper 
allowances for them in this case, any more than they can for such as expe- 
rience those dark temptations, of which they have no conception. Consti- 
tution, habits, connexions, extensive acquaintance with mankind, and an 
excess of sensibility, united to that pride which is common to man, con- 
tinually suggest objections to every thing that the world despises, which 
they can hardly answer to themselves, and excite such alarms as they can- 
not get over ; while a delicate sense of propriety, and the specious name 
of prudence, supply them with a kind of half-excuse for their timidity. 
The excessive trouble which this criminal and unreasonable shame occa- 
sions some persons, contrary to their judgment, convictions, arguments, en- 
deavours, and prayers, gave our author the idea, that ' this enemy bears a 
wrong name.' Many a suggestion made to the mind, in this respect, from 
time to time, is so natural, and has so strong a party within (especially in 
those who are more desirous of honour than of wealth or pleasure,) that 
men can scarcely help feeling for the moment as if there were truth in it, 
though they know, upon reflection, that it is most irrational. Nay, these 
feelings insensibly warp men's conduct; though they are continually self- 
condemned on the retrospect. There are some who hardly ever get the 
better of this false shame ; and it often brings their sincerity into doubt, 
both with themselves and others: but flourishing Christians at length in 
good measure rise superior to it, by such considerations as are here adduced, 
and by earnest persevering prayer. 



THE PILGRIM'S PROGRESS. 181 

Chr. Why, what did he say to you ? 

Faith. What ! why he objected against religion it- 
self: he said, it was a pitiful, low, sneaking business, 
for a man to mind religion. He said, that a tender 
conscience was an unmanly thing ; and that for a man 
to watch over his words and ways, so as to tie up him- 
self from that hectoring liberty that the brave spirits of 
the times accustom themselves unto, would make him 
the ridicule of the times. He objected also, that but 
few of the mighty, rich, or wise were ever of my opin- 
ion ; nor any of them neither before they were per- 
suaded to be fools, and to be of a voluntary fondness 
to venture the loss of all for nobody knows what. He 
moreover objected the base and low estate and condi- 
tion of those that were chiefly the pilgrims of the times 
in which they lived ; also their ignorance, and want of 
understanding in all natural science. Yea, he did hold 
me to it at that rate also about a great many more 
things than here I relate ; as, that it was a shame to sit 
whining and mourning under a sermon, and a shame to 
come sighing and groaning home ; that it was a shame 
to ask my neighbour forgiveness for petty faults, or to 
make restitution where I have taken from any. He 
said also, that religion made a man grow strange to 
the great, because of a few vices, which he called by 
finer names ; and made him own and respect the base, 
because of the same religious fraternity : And is not 
this, said he, a shame ? 

Chr. And what did you say to him ? 

Faith. Say ? I could not tell what to say at first 
Yea, he put me so to it, that my blood came up in my 
face ; even this Shame fetched it up, and had almost 

c John vii. 48. 1 Cor. i. 26. iii. 13. Phil. iii. 7—0. 



182 THE PILGRIM'S PROGRESS. 

beat me quite off. But at last I began to consider, that 
that which is highly esteemed among men is had in 
abomination with God. d And I thought again, this 
Shame tells me what men are, but it tells me nothing 
what God, or the word of God, is. And I thought, 
moreover, that at the day of doom we shall not be 
doomed to death or life according to the hectoring 
spirits of the world, but according to the wisdom and 
law of the Highest. Therefore, thought I, what God 
says is best, indeed is best, though all the men in the 
world are against it. Seeing, then, that God prefers his 
religion ; seeing God prefers a tender conscience ; see- 
ing they that make themselves fools for the kingdom of 
heaven are wisest ; and that the poor man that loveth 
Christ is richer than the greatest man in the world that 
hates him ; Shame, depart, thou art an enemy to my 
salvation : shall I entertain thee against my sovereign 
Lord? how then shall I look him in the face at his 
coming ? Should I now be ashamed of his ways and 
servants, how can I expect the blessing.* 3 But indeed 
this Shame was a bold villain ; I could scarcely shake 
him out of my company ; yea, he would be haunting of 
me, and continually whispering me in the ear with some 
one or other of the infirmities that attend religion. But 
at last I told him that it was but in vain to attempt fur- 
ther in this business ; for those things that he disdained, 
in those did I see most glory : and so at last I got past 
this importunate one. And w T hen I had shaken him off, 
then I began to sing — 

The trials that those men do meet withal, 
That are obedient to the heavenly call, 
Are manifold, and suited to the flesh, 
And come, and come, and come again afresh : 

d Luke xvi. 15. e Mark viii. 38. 



THE PILGRIM'S PROGRESS. 183 

That now, or sometime else, we by them may 
Be taken, overcome, and cast away. 
O let the pilgrims, let the pilgrims then, 
Be vigilant, and quit themselves like men. 

Chr. I am glad, my brother, that thou didst with- 
stand this villain so bravely ; for, of all, as thou sayest, 
I think he has the wrong name ; for he is so bold as to 
follow us into the streets, and to attempt to put us to 
shame before all men ; that is, to make us ashamed of 
that which is good. But if he was not himself auda- 
cious, he would never attempt to do as he does : but let 
us still resist him ; for, notwithstanding all his brava- 
does, he promoteth the fool, and none else. The wise 
shall inherit glory, said Solomon, but shame shall be 
the promotion of fools/ 

Faith. I think we must cry, for help against Shame, 
to Him that would have us to be valiant for truth upon 
the earth. 

Chr. You say true ; but did you meet nobody else 
in that valley ? 

Faith. No, not I ; for I had sunshine all the rest of 
the way through that, and also through the valley of 
the Shadow of Death.* 

f Prov. iii. 35. 

* Christian, in great measure, escaped the peculiar temptations that 
assaulted Faithful ; yet he sympathized with him: nor did the latter deem 
the gloomy experiences of his brother visionary or imaginative, though he 
had been exempt from such trials. One man, from a complication of causes^ 
is exposed to temptations of which another is ignorant; in this case he 
needs much sympathy, which he seldom meets with ; while they, who are 
severe on him, are liable to be harassed and baffled in another way, which, 
for want of coincidence in habit, temperature, and situation, he is equally 
prone to disregard. Thus believers are often led reciprocally to censure, 
suspect, despise, or dislike each other, on those very grounds which should 
render them useful and encouraging counsellors and companions. 



184 THE PILGRIM'S PROGRESS. 

Chr. 5 Twas well for you; I am sure it fared far 
otherwise with me. I had for a long season, as soon 
almost as I entered into that valley, a dreadful combat 
with that foul fiend Apollyon ; yea, I thought verily he 
would have killed me, especially when he got me down, 
and crushed me under him, as if he would have crushed 
me to pieces ; for as he threw me, my sword flew out 
of my hand : nay, he told me he was sure of me ; but 
I cried to God, and he heard me, and delivered me out 
of all my troubles. Then I entered into the Valley of 
the Shadow of Death, and had no light for almost half 
the way through it. I thought I should have been 
killed there over and over : but at last day brake, and 
the sun rose, and I went through that which was be- 
hind with far more ease and quiet. 

Moreover, I saw in my dream, that, as they went on, 
Faithful, as he chanced to look on one side, saw a man 
whose name was Talkative, walking at a distance beside 
them ; * for in this place there was room enough for 

* The character next introduced, under a most expressive name, is an 
admirable portrait, drawn by a masterly hand from some striking original, 
but exactly resembling numbers in every age and place, where the truths 
of the Gospel are generally known. Talkative is not thus called merely on 
account of his loquacity, but from the peculiarity of his religious profession, 
which gave scope to his natural propensity, by furnishing him with a copious 
subject, and enabling him to display his talents, or seek credit in the church, 
without the trouble and expense of experimental and practical godliness. 
Such vain talkers especially appear when religious profession is safe, cheap, 
and reputable ; numbers keeping one another in countenance, preventing 
the odium of singularity, and even giving a prospect of secular advantage 
by connexion with religious societies. They may, therefore, be expected 
in our age and nation, particularly in populous places, where the preaching 
or profession of any doctrine excites little attention or suprise, but ensures 
regard and favour from a numerous body who hold the same opinions. Such 
men appear above others, pushing themselves into notice, and becoming 
more conspicuous than humble believers; but their profession, specious at a 
distance, will not endure a near and strict investigation. 



THE PILGRIM'S PROGRESS. 185 

them all to walk. He was a tall man, 
and something more comely at a dis- 
tance than at hand. To this man Faithful addressed 
himself in this manner. 

Faith. Friend, whither away? Are you going to 
the heavenly country ? 

Talk. I am going to that same place. 

Faith. That is well : then I hope we shall have your 
good company. 

Talk. With a very good will, will I be your com- 
panion. 

Faith. Come on, then, and let us go together, and 
let us spend our time in discoursing of T / L y™i F v u E L A E N N D 
things that are profitable. course 1 " 

Talk. To talk of things that are good, to me is 
very acceptable, with you, or with any other ; and I 
am glad that I have met with those that incline to so 
good a work: for, to speak the truth, talkative dis- 

1 LIKE OF BAD DIS- 

there are but few who care thus to spend C00RSE - 
their time as they are in their travels,- but choose much 
rather to be speaking of things to no profit ; and this 
hath been a trouble to me. 

Faith. That is, indeed, a thing to be lamented ; for 
what things so worthy of the use of the tongue and 
mouth of men on earth, as are the things of the God 
of heaven ? 

Talk. I like you wonderfully well, for your saying 
is full of conviction ; and I will add, what thing is so 
pleasant, and what so profitable, as to talk of the 
things of God ? What things so pleasant ? that is, if 
a man hath any delight in things that are wonderful. 
For instance: if a man doth delight to talk of the 
history or the mystery of things ; or if a man doth 
Y 



.LKATIVE'S 
DISCOURSI 



186 THE PILGRIM'S PROGRESS. 

love to talk of miracles, wonders, or signs, where shall 
he find things recorded so delightful, and so sweetly 
penned, as in the holy Scripture ? 

Faith. That's true; but to be profited by such 
things in our talk, should be that which we design. 

Talk. That is it that I said; for to talk of such 
things is most profitable ; for by so doing 
a man may get knowledge of many 
things ; as, of the vanity of earthly things, and the 
benefit of things above. Thus in general : but more 
particularly, by this a man may learn the necessity of 
the new birth, the insufficiency of our works, the need 
of Christ's righteousness, &c. Besides, by this a man 
may learn what it is to repent, to believe, to pray, to 
suffer, or the like : by this also a man may learn what 
are the great promises and consolations of the gospel, 
to his own comfort. Further, by this a man may learn 
to refute false opinions, to vindicate the truth, and also 
to instruct the ignorant. 

Faith. All this is true ; and glad am I to hear these 
things from you. 

Talk. Alas ! the want of this is the cause that so 
few understand the need of faith, and the necessity of 
a work of grace in their soul, in order to eternal life ; 
but ignorantly live in the works of the law, by which a 
man can by no means obtain the kingdom of heaven. 

Faith. But, by your leave,* heavenly knowledge of 

* Zealous and lively Christians, who are not well established in judgment 
and experience, are often greatly taken with the discourse of persons who 
speak with great fluency and speciousness on various subjects, with a sem- 
blance of truth and piety ; yet they sometimes feel, as it were, a defect in 
their harangues, which makes them hesitate, though they are easily satisfied 
with plausible explanations. Talkative's discourse is copied with surpri- 
sing exactness from that of numbers, who learn doctrinally to discuss ex- 



THE PILGRIM'S PROGRESS. 187 

these is the gift of God ; no man attaineth to them by 
human industry, or only by the talk of them. 

Talk. All that I know very well ; for a man can re- 
ceive nothing, except it be given him from 
heaven : all is of grace, not of works. I A 
could give you a hundred scriptures for the confirma- 
tion of this. 

Well, then, said Faithful, what is that one thing that 
we shall at this time found our discourse upon ? 

Talk. What you will : I will talk of things heavenly, 
or things earthly ; things moral, or things 
evangelical ; things sacred, or things pro- 
fane ; things past, or things to come ; things foreign, or 
things at home ; things more essential, or things cir- 
cumstantial, provided that all be done to our profit. 

Now did Faithful begin to wonder ; and stepping to 
Christian, (for he walked all this while by 
himself,) he said to him, but softly, What 

perimental subjects, of which they never felt the energy and efficacy in 
their own souls. Men of this stamp can take up any point in religion with 
great ease, and speak on it in a pompous ostentatious manner; but the 
humble believer forgets himself, while from his inmost heart he expatiates 
on topics which he longs to recommend to those whom he addresses. Hu- 
mility and charity, however, dispose the possessors to make the best of others, 
and to distrust themselves : so that, unless these graces be connected with 
proportionable depth of judgment, and acuteness of discernment, they ren- 
der them open to deception, and liable to be deceived by vain-glorious talkers. 
It would be conceited and uncandid, they think, to suspect a man, who says 
so many good things, with great confidence and zeal ; their dissatisfaction 
with the conversation or sermon they suppose was their own fault; if they 
disagreed with the speaker, probably they were in error ; if a doubt arose in 
their minds about his spirit or motives, it might be imputed to their own 
pride and envy. Thus men are seduced to sanction what they ought to 
protest against, and to admire those whom they should avoid ; and that even 
by means of their most amiable dispositions. What follows is peculiarly 
calculated to rectify such mistakes, and to expose the consequences of this 
ill judged candour. 



188 THE PILGRIM'S PROGRESS. 

a brave companion have we got ! Surely this man will 

make a very excellent pilgrim. 

At this Christian modestly smiled,* and said, This 
man, with whom you are so taken, will 
beguile with this tongue of his, twenty of 



CHRISTIAN MAKES 
A, DISCOVERY OF 
TALKATIVE, TELL- 
ING FAITHFUL WHO 
HE WAS. f-^gj^ ^^ k nQW hj m nOt 



Faith. Do you know him, then ? 

Chr. Know him ! Yes, better than he knows himself. 

Faith. Pray, what is he ? 

Chr. His name is Talkative: he dwelleth in our 
town. I wonder that you should be a stranger to him ; 
only I consider that our town is large. 

Faith. Whose son is he ? and whereabout doth he 
dwell? 

Chr. He is the son of one Say -well, he dwelt in 
Pra ting-row ; and he is known to all that are acquainted 
with him by the name of Talkative, of Prating-row ; 
and, notwithstanding his fine tongue, he is but a sorry 
fellow. 

Faith. Well, he seems to be a very pretty man. 

* Those believers, who have made the most extensive and accurate ob- 
servations on the state of religious profession in their own age and place, 
and are most acquainted with the internal history of the church in other 
lands, or former periods, may be deemed inferior in charity to their brethren ; 
because they surpass them in penetration, and clearly perceive the mischiefs 
which arise from countenancing loose professors. They would vie with 
them in ' doing good to all men,' ' bearing with the infirmities of the weak,' 
' restoring such as are overtaken in a fault,' or in making allowances for 
the tempted ; but they dare not sanction such professors as talk about re- 
ligion and disgrace it, as mislead the simple, stumble the hopeful, prejudice 
the observing, and give enemies a plausible objection to the truth. Here 
charity constrains us to run the risk of being deemed uncharitable, by un- 
masking the hypocrite, and undeceiving the deluded. We must not indeed 
speak needlessly against any one, nor testify more than we know to be true, 
even against a suspected professor ; but we should show, that vain talkers 
belong to the world, though numbers class them among religious people, to 
the great discredit of the cause. 



THE PILGRIM'S PROGRESS. 189 

Chr. That is, to them that have not a thorough ac- 
quaintance with him, for he is best abroad ; near home 
he is ugly enough. Your saying that he is a pretty 
man, brings to my mind what I have observed in the 
work of the painter, whose pictures show best at a dis- 
tance ; but very near, more unpleasing. 

Faith. But I am ready to think you do but jest, be- 
cause you smiled. 

Chr, God forbid that I should jest, though I smiled, 
in this matter, or that I should accuse any falsely. I 
will give you a further discovery of him. This man 
is for any company, and for any talk ; as he talketh 
now with you, so will he talk when he is on the ale- 
bench ; and the more drink he hath in his crown, the 
more of these things he hath in his mouth. Religion 
hath no place in his heart, or house, or conversation ; 
all he hath lieth in his tongue, and his religion is to 
make a noise therewith. 

Faith. Say you so ? Then am I in this man greatly 
deceived. 

Chr. Deceived ! you may be sure of it. Remember 
the proverb, "They say, and do not:" talkative 

1 ^ ^ TALKS, BUT DOES 

but the kingdom of God is not in word, NOT - 
but in power. 5 He talketh of prayer, of repentance, 
of faith, and of the new birth ; but he knows but only 
to talk of them. I have been in his family, and have 
observed him both at home and abroad ; and I know 
what I sav of him is the truth. His his house is 

** EMPTYOFRELI- 

house is as empty of religion as the QI0N - 
white of an egg is of savour. There is there neither 
prayer, nor sign of repentance for sin ; yea, the brute, 
in his kind, serves God far better than HE „ A STAIN 
he. He is the very stain, reproach, and 

g Matt, xxiii. 3. 1 Cor. iv. 20. 



190 THE PILGRIM'S PROGRESS. 

shame of religion to all that know him; h it can hardly 

have a good word in all that end of the town where he 

the proverb dwells, through him. Thus say the com- 

THAT GOES Of ' ° J 

HIM - mon people that know him, "A saint 

abroad, and a devil at home." His poor family finds 
it so; he is such a churl, such a railer at, and so un- 
reasonable with his servants, that they neither know 
how to do for, or to speak to him. Men that have any 

men shitn to dealings with him say, It is better to deal 
with a Turk than with him, for fairer 
dealings they shall have at their hands. This Talka- 
tive, if it be possible, will go beyond them, defraud, 
beguile, and overreach them. Besides, he brings up 
his sons to follow his steps ; and if he finds in any of 
them a foolish timorousness, (for so he calls the first 
appearance of a tender conscience,) he calls them fools 
and blockheads, and by no means will employ them in 
much, or speak to their commendation before others. 
For my part, I am of opinion, that he has, by his 
wicked life, caused many to stumble and fall ; and will 
be, if God prevents not, the ruin of many more. 

Faith. Well, my brother, I am bound to believe you, 
not only because you say you know him, but also be- 
cause, like a Christian, you make your reports of men. 
For I cannot think that you speak these things of ill- 
will, but because it is even so as you say. 

Chr. Had I known him no more than you, I might, 
perhaps, have thought of him as at the first you did ; 
yea, had I received this report at their hands only that 
are enemies to religion, I should have thought it had 
been a slander, — a lot that often falls from bad men's 
mouths upon good men's names and professions. But 
all these things, yea, and a great many more as bad, 

h Rom. ii. 23, 24. 



THE PILGRIM'S PROGRESS. 191 

of my own knowledge, I can prove him guilty of. Be- 
sides, good men are ashamed of him ; they can neither 
call him brother nor friend ; the very naming of him 
among them makes them blush, if they know him. 

Faith. Well, I see that saying and doing are two 
things, and hereafter I shall better observe this distinc- 
tion.* 

Cmt. They are two things indeed, and are as diverse 
as are the soul and the body ; for, as the body without 
the soul is but a dead carcase, so saying, THE CARCASE 0F 
if it be alone, is but a dead carcase also. 
The soul of religion is the practical part. " Pure reli- 
gion and undefiled before God and the Father, is this, 
to visit the fatherless and widows in their affliction, 
and to keep himself unspotted from the world." 1 This, 

i James i. 22—27. 

* Talkative seems to have been introduced on purpose that the author 
might have a fair opportunity of stating his sentiments concerning the prac- 
tical nature of religion, to which numbers in his day were too inattentive. 
This admired allegory has fully established the important distinction, be- 
tween a dead and a living faith, on which the whole matter depends. We 
may boldly state every doctrine of grace, with all possible strength and 
clearness, and every objection must ultimately fall to the ground, all abuses 
be excluded, provided this distinction be fully and constantly insisted on : for 
they arise without exception from substituting some false notion of faith in 
the place of that living, active, and efficacious principle, which the Scrips 
tures so constantly represent as the grand peculiarity of vital godliness. 
The language used in this passage is precisely the same as is now branded 
with the opprobrious epithet of legal, by numbers who would be thought to 
admire the Pilgrim ; as any impartial person must perceive, upon an atten- 
tive perusal of it: and, indeed, some expressions are used which they, who 
are accustomed to stand their trial before such as ' make a man an offender 
for a word,' have learned to avoid. ' The practice part' is accurately de- 
fined to be the unfailing effect of that inward life which is the soul of reli- 
gion. True faith justifies indeed, as it forms the sinner's relation to, and 
union with, Christ; but it always 'works by love,' and influences to obe- 
dience: hence the inquiry at the day of judgment will be rather about the 
inseparable fruits of faith, than its essential properties and nature. 



192 THE PILGRIM'S PROGRESS. 

Talkative is not aware of; he thinks that hearing and 
saying will make a good Christian ; and thus he de- 
ceiveth his own soul. Hearing is but as the sowing of 
the seed ; talking is not sufficient to prove that fruit is 
indeed in the heart and life. And let us assure our- 
selves, that at the day of doom, men shall be judged 
according to their fruits." It will not be said then, Did 
you believe? but, Were you doers, or talkers only? 
and accordingly shall they be judged. The end of the 
world is compared to our harvest ; and you know, men 
at harvest regard nothing but fruit. Not that any 
thing can be accepted that is not of faith ; but I speak 
this to show you how insignificant the profession of 
Talkative will be at that day. 

Faith. This brings to my mind that of Moses, by 
which he describeth the beast that is clean. 1 He is 
such an one that parteth the hoof, and cheweth the 
cud; not that parteth the hoof only, or that cheweth 
the cud only. The hare cheweth the cud, but yet is un- 

faithfui. con- clean, because he parteth not the hoof. 
badass of talk- And ^g truly resembleth Talkative ; he 
cheweth the cud, he seeketh knowledge ; he cheweth 
upon the word, but he divideth not the hoof. He part- 
eth not with the way of sinners ; but, as the hare, he 
retaineth the foot of a dog or bear, and therefore he is 
unclean. 

Chr. You have spoken, for aught I know, the true 
gospel sense of these texts; and I will add another 
talkative like thing : Paul calleth some men, yea,, and 

TWO THINGS THAT ° •* ' 

sound, without those g re at talkers too, sounding brass 
and tinkling cymbals; that is, as he expounds them 
in another place, things without life,, giving sound." 1 

k Matt. xiii. 23. 1 Lev. xi. Deut. xiv. m 1 Cor. xiii. 1—3. xiv. 7. 



THE PILGRIM'S PROGRESS. 193 

Things without life ; that is, without the true faith and 
grace of the gospel; and, consequently, things that 
shall never be placed in the kingdom of heaven among 
those that are the children of life ; though their sound, 
by their talk, be as if it were the tongue or voice of an 
angel. 

Faith. Well, I was not so fond of his company at 
first, as I am sick of it now. What shall we do to 
be rid of him ?* 

Chr. Take my advice, and do as I bid you, and you 
shall find that he will soon be sick of your company 
too, except God shall touch his heart and turn it. 

Faith. What would you have me to do ? 

Chr. Why, go to him, and enter into some serious 

* When we speak to loose professors, we should always keep two things 
in view ; either to get rid of such ensnaring and dishonourable companions, 
or to use proper means to convince them of their fatal mistake. There is 
indeed more hope of the most ignorant and careless sinners than of them : 
yet ' with God all things are possible,' and we should not despair of any, 
especially as the very same method is suited to both the ends proposed ; 
which the subsequent discourse most clearly evinces. Very plain and par- 
ticular declarations of those things, by which true believers are distinguished 
from the most specious hypocrites (whether in conversation or preaching) 
are best calculated to undeceive and alarm false professors ; and form the 
most commodious fan, by which the irreclaimable may be winnowed from 
the society of godly persons. This is of great importance ; for they are 
Achans in the camp of Israel, spots and blemishes to every company that 
countenances them. Doctrinal or even practical discussions, if confined to 
genera] terms, will not startle them ; they will mimic the language of ex- 
perience, declaim against the wickedness of the world and the blindness of 
pharisees, and strenuously oppose the opinions held by some rival sect or 
party ; they will endure the most awful declarations of the wrath of God 
against the wicked, supposing themselves to be unconcerned in them ; nay, 
they will admit that they are backsliders, or inconsistent believers. But 
when the conversation or sermon compels them to complain, ' in so saying 
thou condemnest us also,' they will bear no longer, but seek refuge under 
more comfortable preachers, or in more candid company ; and represent their 
faithful monitors as censorious, peevish, and melancholy men. 

z 



TALKATIVE S 
A L S E DISCOVERY 
iF A WORK OF 
I R A C E. 



194 THE PILGRIM'S PROGRESS. 

discourse about the power of religion; and ask him 
plainly, when he has approved of it, (for that he will,) 
whether this thing be set up in his heart, house, or con- 
versation. 

Then Faithful stepped forward again, and said to 
Talkative, Come, what cheer ? how is it now ? 

Talk. Thank you, well ; I thought we should have 
had a great deal of talk by this time. 

Faith. Well, if you will, we will fall to it now : and 
since you left it with me to state the question, let it be 
this : How doth the saving grace of God discover itself 
when it is in the heart of man ? 

Talk. I perceive, then, that our talk must be about 
the power of things. Well, it is a very 
good question, and I shall be willing to 
answer you ; and take my answer in brief thus : First, 
where the grace of God is in the heart, it causeth there 
a great outcry against sin. Secondly, — 

Faith. Nay, hold : let us consider of one at once. I 
think you should rather say, It shows itself by inclin- 
ing the soul to abhor its sin. 

Talk. Why, what difference is there between crying 
out against, and abhorring of sin ? 

Faith. Oh! a great deal. A man may cry out 
cry out against sin, of policy ; but he cannot ab- 
hor it but by virtue of a godly antipathy 
against it. I have heard many cry out against sin in 
the pulpit, who yet can abide it well enough in the 
heart, house, and conversation. Joseph's mistress cried 
out with a loud voice, as if she had been very holy ; but 
she would willingly, notwithstanding that, have com- 
mitted uncleanness with him. 11 Some cry out against 



.INST 
N OF GI 



n Gen. xxxix. 11 — 15. 



ow - 
E NO SIGN OF 
GRACE. 



THE PILGRIM'S PROGRESS. 195 

sin, even as the mother cries out against her child in 
her lap, when she calls it slut and naughty girl, and 
then falls to hugging and kissing it. 

Talk. You lie at the catch, I perceive. 

Faith. No, not I ; I am only for setting things right. 
But what is the second thing whereby you would prove 
a discovery of a work of grace in the heart ? 

Talk. Great knowledge of gospel mysteries. 

Faith. This sign should have been first : but, first or 
last, it is also false; for knowledge, <rreat ore 
knowledge, may be obtained in the mys 
teries of the gospel, and yet no work of grace in the 
soul. Yea, if a man have all knowledge, he may yet 
be nothing, and so, consequently, be no child of God. 
When Christ said, " Do ye know all these things?" and 
the disciples had answered, Yes, he added, " Blessed are 
ye, if ye do them." He doth not lay the blessing in 
the knowing of them, but in the doing of 
them. For there is a knowledge that is 
not attended with doing : " he that knoweth his mas- 
ter's will, and doeth it not." A man may know like an 
angel, and yet be no Christian : therefore your sign of 
it is not true. Indeed, to know is a thing that pleaseth 
talkers and boasters ; but to do, is that which pleaseth 
God. Not that the heart can be good without know- 
ledge, for without that the heart is naught. There is, 
therefore, knowledge and knowledge :* knowledge that 

o 1 Cor. xiii. 2. 

* Spiritual knowledge, obtained by an implicit belief of God's sure testi- 
mony under the teaching of the Holy Spirit, producing a hearty love of re- 
vealed truth, is always humbling, sanctifying, and transforming: but specu- 
lative knowledge is a mere notion of divine things, as distant from a man's 
own concern in them, or any due apprehension of their excellency and im- 
portance, which puffs up the heart with proud self-preference, feeds carnal 
and malignant passions, and leaves the possessor under the power of sin and 
Satan. 



TRUE KNOWLEDGE 
ATTENDED WITH 
ENDEAVOURS. 



196 THE PILGRIM'S PROGRESS. 

resteth in the bare speculation of things, and know- 
ledge that is accompanied with the grace 
of faith and love, which puts a man upon 
doing even the will of God from the heart : the first of 
these will serve the talker ; but without the other, the 
true Christian is not content. " Give me understanding, 
and I shall keep thy law ; yea, I shall observe it with 
my whole heart." p 

Talk. You lie at the catch again ; this is not for 
edification. « 

Faith. Well, if you please, propound another sign 
how this work of grace disco vereth itself where it is. 

Talk. Not I ; for I see we shall not agree. 

Faith. Well, if you will not, will you give me leave 
to do it ? 

Talk. You may use your liberty. 

Faith. A work of grace in the soul discovereth itself, 
either to him that hath it, or to standers-by. 

To him that hath it, thus : It gives him conviction 

one good s! gn of sin, especially of the defilement of his 
nature, and the sin of unbelief,* for the 

p Psalm cxix. 34. 

* Divine teaching convinces a man that he is justly condemned for his 
transgressions of the law, and cannot be saved unless he obtains an interest 
in the merits of Christ by faith ; and that unbelief, or neglect of this great 
salvation, springs from pride, aversion to the character, authority, and law 
of God, and love to sin and the world ; that it implies the guilt of treating 
the truth of God as a lie, despising his wisdom and mercy, demanding hap- 
piness as a debt from his justice, and defying his ' wrath revealed from 
heaven against all ungodliness and unrighteousness of men.' This convic- 
tion makes way for his discovering the suitableness to his case of a free sal- 
vation by faith : he perceives the glory of the Divine perfections harmoniously 
displayed in the person and redemption of Christ ; and his heart is inwardly 
drawn to close with the invitations of the Gospel, and to desire above all 
things the fulfilment of its exceedingly great and precious promises to his 
soul. The expression ' revealed in him,' is taken from St. Paul's account 



THE PILGRIM'S PROGRESS. 197 

sake of which he is sure to be damned, if he findeth 
not mercy at God's hand, by faith in Jesus Christ/ 1 
This sight and sense of things worketh in him sorrow 
and shame for sin ; he findeth, moreover, revealed in 
him the Saviour of the world, and the absolute neces- 
sity of closing with him for life ; at the which he findeth 
hungerings and thirstings after him ; to which hunger- 
ings, &c. the promise is made/ Now, according to the 
strength or weakness of his faith in his Saviour, so is 
his joy and peace, so is his love to holiness, so are his 
desires to know him more, and also to serve him in this 
world. But though, I say, it discovereth itself thus 
unto him, yet it is but seldom that he is able to con- 
clude that this is a work of grace ; because his corrup- 
tions now, and his abused reason, make his mind to 
misjudge in this matter : therefore in him that hath this 
work there is required a very sound judgment, before 
he can with steadiness conclude that this is a work of" 
grace. 

To others it is thus discovered : 

First, By an experimental confession of his faith in 
Christ. Secondly, By a life answerable to that con- 
fession ; to wit, a life of holiness ; heart-holiness, family- 

q Mark xvi. 16. John xvi. 8, 9. Rom. vii. 2-1. 
r Psalm xxxviii. 18. Jer. xxxi. 19. Matt. v. 6. Acts iv. 12. Gal. i. 15, 1G. Rev. xxi. 6. 

of his conversion (Gal. i. 16 ;) but as that was extraordinary, without the in- 
tervention of means or instruments, perhaps it is not accurately applied to 
the ordinary experience of believers. Our author, however, evidently meant 
no more, than the illumination of the Holy Spirit enabling a man to under- 
stand, believe, admire, and love the truths of the Bible respecting Christ ; 
and not any new revelation, declaring his interest in the Saviour, by a whis- 
per, vision, or any such thing, These enthusiastic expectations and expe- 
riences have deceived many and stumbled more ; and have done greater 
harm to the cause of evangelical religion than can be conceived or ex- 
pressed. 



198 THE PILGRIM'S PROGRESS. 

holiness, (if he hath a family,) and by conversation- 
holiness in the world ; which in the general teacheth 
him inwardly to abhor his sin, and himself for that, in 
secret; to suppress it in his family, and to promote 
holiness in the world : not by talk only, as an hypo- 
crite or talkative person may do, but by a practical 
subjection in faith and love to the power of the word. 8 
And now, sir, as to this brief description of the work 
of grace, and also the discovery of it, if you have 
aught to object, object ; if not, then give me leave to 
propound to you a second question. 

Talk. Nay, my part is not now to object, but to 
hear : let me, therefore, have your second question. 

Faith. It is this : Do you experience this first part 
another good of the description of it? and doth your 
life and conversation testify the same? 
Or, standeth your religion in word or tongue, and not 
in deed and truth ? Pray, if you incline to answer me 
in this, say no more than you know the God above will 
say Amen to; and also nothing but what your con- 
science can justify you in: "for not he that com- 
mendeth himself is approved, but whom the Lord com- 
mendeth." Besides, to say I am thus and thus, when 
my conversation and all my neighbours tell me I lie, is 
great wickedness. 

Then Talkative at first began to blush ; but, reco- 
vering himself, thus he replied : You come now to ex- 
perience, to conscience, and God; and to appeal to 
him for justification of what is spoken. This kind of 
discourse I did not expect ; nor am I dis- 
posed to give an answer to such ques- 
tions : because I count not myself bound 



TALKATIVE NOT 
PLEASED WITH 

FAITHFUL'S QUES- 
TION. 



s Psalm I. 23. Ezek. xx. 43, 44. Matt. v. 8. John xiv. 15. Rom. x. 9, 10. Phil. iii. 17—20. 



E REASON WHY 

THFUL PUT TO 

THAT QUES- 



TION. 



THFUL'S PLAI 
EALING WIT 
ALKATIVE. 



t 

THE PILGRIM'S PROGRESS. 199 

thereto, unless you take upon you to be a catechiser ; 
and though you should so do, yet I may refuse to make 
you my judge. But, I pray, will you tell me why you 
ask me such questions ? 

Faith. Because I saw you forward to talk, and be- 
cause I knew not that you had aught 
else but notion. Besides, to tell you all 
the truth, I have heard of you, that you 
are a man whose religion lies in talk, and that your 
conversation gives this your mouth-profession the lie. 
They say you are a spot among Chris- 
tians ; and that religion fareth the worse 
for your ungodly conversation ; that some have already 
stumbled at your wicked w T ays, and that more are in 
danger of being destroyed thereby ; your religion and. 
an ale-house, and covetousness, and uncleanness, and 
swearing, and lying, and vain company-keeping, &c. 
will stand together. The proverb is true of you which 
is said of a harlot, to wit, that " She is a shame to all 
women ;" so are you a shame to all professors.* 

Talk. Since you are so ready to take up reports, 

* It is not enough to state practical and experimental subjects in the 
plainest and most distinguishing manner : we ought also to apply them to 
men's consciences, by the most solemn and particular interrogations. In 
public, indeed, care must be taken, not to turn the thoughts of a congrega- 
tion to an individual : yet we should aim to lead every one to reflect on his 
own case, and excite his conscience to perform the office of a faithful mon- 
itor. But in private, when we have ground to suspect that men deceive 
themselves, such plain dealing is the best evidence of disinterested love. 
It is at present, alas ! much disused, and deemed inconsistent with polite- 
ness ; so that, in many cases, an attempt of this kind would be considered 
as a direct outrage and insult : and perhaps in some circles, the language 
of these plain Pilgrims might be exchanged for that which would be less 
offensive, without deducting from its energy; yet zeal for the honour of the 
gospel, and love to the souls of men, are, no doubt, grievously sacrificed to 
urbanity in this age of courteous insincerity. 



200 THE PILGRIM'S PROGRESS. 



TALKATIVE 
FLINGS AWAY 

FROM FAITHFUL. 



and to judge so rashly as you do, I can- 
not but conclude you are some peevish 
or melancholic man, not fit to be discoursed with : and 
so, adieu. 

Then came up Christian, and said to his brother, I 
told you how it would happen; your words and his 
lusts could not agree. He had rather leave your com- 
pany than reform his life ; but he is gone, as I said : 
a. good riddance, let him go, the loss is no man's but his 
own. He has saved us the trouble of going from him ; 
for he continuing (as I suppose he will do) as he is, 
would have been but a blot in our company : besides, 
the apostle says, "From such withdraw thyself."* 

Faith. But I am glad we had this little discourse 
with him ; it may happen that he will think of it again ; 
however, I have dealt plainly with him, and so am 
clear of his blood if he perisheth. 

Chr. You did well to talk so plainly to him as you 
did ; there is but little of this faithful dealing with men 
now-a-days, and that makes religion to stink so in the 

* This apostolic rule is of the greatest importance. While conscientious 
Christians, from a mistaken candour, tolerate scandalous professors, and 
associate with them, they seem to allow that they belong to the same 
family ; and the world will charge their immoralities on the doctrines of the 
gospel, saying of those who profess them, ' They are all alike, if we could 
find them out.' But did all who ' adorn the doctrine of God our Saviour,' 
withdraw from such men ; their crimes would rest with themselves, and the 
world would be compelled to see the difference between hypocrites and real 
Christians. This is also the most effectual method of exciting self-deceivers 
or inconsistent professors to self-examination, and of thus bringing them to 
be ashamed and humbled in true repentance : and, at the same time, it 
tends to deprive such men of that influence, which they often employ to 
mislead and pervert hopeful inquirers and unestablished believers. Even 
the best conducted discipline would have but a partial effect in preventing 
these evils, if not followed up by this conduct of individuals ; aud, where 
the former cannot be obtained, the latter would produce happier consequen- 
ces than believers in general would suppose. 



THE PILGRIM'S PROGRESS. 201 

nostrils of many as it doth : for they are these talka- 
tive fools, whose religion is only in word, and are de- 
bauched and vain in their conversation, that, being so 
much admitted into the fellowship of the godly, do 
puzzle the world, blemish Christianity, and grieve the 
sincere. I wish that all men would deal with such as 
you have done ; then should they either be made more 
conformable to religion, or the company of saints 
would be too hot for them. Then did Faithful say — ■ 

How Talkative at first lifts up his plumes ! 
How bravely doth he speak ! How he presumes 
To drive down all before him ! But so soon 
As Faithful talks of heart-work, like the moon 
That's past the full, into the wane he goes; 
And so will all but he that heart-work knows. 

Thus they went on, talking of what they had seen 
by the way, and so made that way easy, which would 
otherwise, no doubt, have been tedious to them : for 
now they went through a wilderness. 

Now, when they were got almost quite out of this 
wilderness, Faithful chanced to cast his eye back, and 
espied one coming after them, and he knew him. Oh ! 
said Faithful to his brother, who comes yonder? — 
Then Christian looked, and said, It is my good friend 
Evangelist. Ay, and my good friend too, said Faith- 
ful, for it was he that set me in the way to the Gate. 
Now was Evangelist come up unto them, evangelist 

and thus saluted them, 

Evan. Peace be with you, dearly beloved ; and peace 
be to your helpers. 

Chr. Welcome, welcome, my good Evangelist ; the 
sio-ht of thy countenance brings to my they are glad 

J ~ J AT THE SIGHT OF 

remembrance thy ancient kindness and UIM 
unwearied labours for my eternal good. 
2A 



202 THE PILGRIM'S PROGRESS. 

And a thousand times welcome, said good Faithful; 
thy company, O sweet Evangelist, how desirable is it 
to us poor pilgrims ! 

Then said Evangelist, How hath it fared with you, 
my friends, since the time of our last parting ? What 
have you met with, and how have you behaved your- 
selves ? 

Then Christian and Faithful told him of all things 
that had happened to them in the way ; and how, and 
with what difficulty, they had arrived to that place. 

Right glad am I, said Evangelist, not that you have 
met with trials, but that you have been 
victors, and for that you have, notwith- 
standing many weaknesses, continued in the way to this 
day. 

I say, right glad am I of this thing, and that for 
mine own sake and yours. I have sowed, and you have 
reaped ; and the day is coming, when " both he that 
soweth and they that reap shall rejoice together ;" that 
is, if you hold out ; " for in due time ye shall reap if 
ye faint not." 1 The crown is before you, and it is an 
incorruptible one ; " so run, that you may obtain it." 
Some there be that set out for this crown, and after 
they have gone far for it, another comes in and takes it 
from them ; " hold fast, therefore, that you have ; let no 
man take your crown." u You are not yet out of the 
gun-shot of the devil: "you have not resisted unto 
blood, striving against sin :" let the kingdom be al- 
ways before you, and believe steadfastly concerning 
the things that are invisible : let nothing that is on this 
side the other world get within you: and, above all, 
look well to your own hearts and to the lusts thereof, 

t John iv. 30. Gal. vi. 9. u 1 Cor. ix. 24—27. Rev. iii. 11. 



THEY DO THAN' 
HIM FOR HIS EJ 
HORTATION. 



THE PILGRIM'S PROGRESS. 203 

for they are " deceitful above all things, and desperately 
wicked." Set your faces like a flint; you have all 
power in heaven and earth on your side.* 

Then Christian thanked him for his exhortation ; but 
told him withal, that they would have him 
speak further to them for their help the 
rest of the way; and the rather, for that they well 
knew that he was a prophet, and could tell them of 
things that might happen unto them, and also how 
they might resist and overcome them. To which re- 
quest Faithful also consented. So Evangelist began 
as folio we th. 

Evan. My sons, you have heard in the words of the 
truth of the gospel, " that you must 
through many tribulations enter into the 

vv i l a. i k v a ft i A t 

kingdom of heaven." And again, that FAIR ' AND ENC "»- 

O O ' R A G E T H T II E M T O 

" in every city bonds and afflictions abide STEADFASTNESS - 
you ;" and therefore you cannot expect that you should 
go long on your pilgrimage without them, in some sort 
or other. You have found something of the truth of 
these testimonies upon you already, and more will im- 
mediately follow : for now, as you see, you are almost 
out of this wilderness, and therefore you will soon 



* The author, intending in the next place to represent his Pilgrims as 
exposed to severe persecution, and to exhibit in one view what Christians 
should expect, and may be exposed to, from the enmity of the world, very 
judiciously introduces that interesting scene by Evangelist's meeting them, 
with suitable cautions, exhortations, and encouragements. The minister, 
by whose faithful labours a man is first directed into the way of salvation, 
commonly retains great influence, and is considered with special affection, 
even when various circumstances have placed him at a distance under some 
other pastor. The conversation therefore, of such a beloved friend tends to 
recall to the minds of believers their former fears, trials, and deliverances, 
which animates them to encounter further difficulties, and opens the way 
for seasonable counsels and admonitions. 



HE PREDICTETH 
WHAT TROUBLES 
THEY SHALL MEET 



HE WHOSE LOT IT 
WILL BE THERE TO 
SUFFER, WILL 

HAVE THE BETTER 
OF HIS BROTHER. 



204 THE PILGRIM'S PROGRESS. 

come into a town that you will by and by see before 
you : and in that town you will be hardly beset with 
enemies, who will strain hard but they will kill you: 
and be you sure that one or both of you must seal the 
testimony, which you hold, with blood ; but " be you 
faithful unto death, and the King will give you a crown 
of life." He that shall die there, although 
his death will be unnatural, and his pain, 
perhaps, great, will yet have the better 
of his fellow, not only because he will be arrived at the 
Celestial City soonest, but because he will escape many 
miseries that the other will meet with in the rest of 
his journey. But when you are come to the town, and 
shall find fulfilled what I have here related, then remem- 
ber your friend, and quit yourselves like men; and 
commit the keeping of your souls to your God in well- 
doing, as unto a faithful Creator." * 

Then I saw in my dream, that when they were got 
out of the wilderness, they presently saw a town before 
them, and the name of that town is Vanity; and at the 
town there is a fair kept, called Vanity Fair. It is kept 
all the year long : it beareth the name of Vanity Fair, 

* The able and faithful minister can foretell many things, from his know- 
ledge of the Scriptures, and enlarged experience and observation, of which 
his people are not aware. He knows beforehand, that ' through much 
tribulation they must enter into the kingdom of God ;' and the circumstan- 
ces of the times aid him in discerning what trials and difficulties more 
especially await them. A retired life shelters a believer from the enmity 
of the world : and timid men are often tempted on this account to abide in 
the wilderness ; to choose obscurity and solitude for the sake of quiet and 
safety, to the neglect of those active services for which they are qualified. 
But when Christians are called forth to more public situations, they need 
peculiar cautions and instructions: for inexperience renders men inattentive 
to the words of Scripture ; and they often do not at all expect, or prepare 
for, the trials which are inseparable from those scenes, on which they are 
perhaps even impatient to enter. 



THE PILGRIM'S PROGRESS. 205 

because the town where it is kept is lighter than vanity, 
and also because all that is there sold, or that cometh 
thither, is vanity. As is the saying of the wise, " All 
that cometh is vanity." v 

This fair is no new-erected business, TnE ANTIQ0ITV 
but a thing of ancient standing : I will 
show you the original of it. 

Almost five thousand years ago, there were pilgrims 
walking to the Celestial City, as these two honest 
persons are ; and Beelzebub, Apollyon, and Legion, 
with their companions, perceiving by the path that the 
pilgrims made, that their way to the city lay through 
this town of Vanity, they contrived here to set up a 
fair ; a fair wherein should be sold all sorts of vanity ; 
and that it should last all the year long. TK refore, at 
this fair are all such merchandise sold, as TH 
houses, lands, trades, places, honours, pre- 
ferments, titles, countries, kingdoms, lusts, pleasures ; 
and delights of all sorts, as harlots, bawds, wives, hus- 
bands, children, masters, servants, lives, blood, bodies, 
souls, silver, gold, pearls, precious stones, and what 
not. 

And, moreover, at this fair there are at all times to 
be seen jugglings, cheats, games, plays, fools, apes, 
knaves, and rogues, and that of every kind. 

Here are to be seen too, and that for nothing, thefts, 
murders, adulteries, false-swearers, and that of a blood- 
red colour. 

And, as in other fairs of less moment, there are sev- 
eral rows and streets under their proper names, where 
such and such wares are vended ; so here, likewise, you 
have the proper places, rows, streets, (viz. countries and 



206 THE PILGRIM'S PROGRESS. 

kingdoms,) where the wares of this fair are soonest to 
the streets of be found. Here is the Britaiii-row, the 
French-row, the Italian-row, the Spanish- 
row, the German-row, where several sorts of vanities 
are to be sold. But, as in other fairs, some one com- 
modity is the chief of all the fair, so the ware of Rome 
and her merchandise is greatly promoted in this fair : 
only our English nation, with some others, have taken 
a dislike thereat.* 

* Our author evidently designed to exhibit in his allegory the grand out- 
lines of the difficulties, temptations, and sufferings, to which believers are 
exposed in this evil world; which, in a work of this nature, must be related 
as if they came upon them one after another in regular succession ; though 
in actual experience several may meet together, many may molest the 
same person again and again, and some harrass him in every stage of his 
journey. We should, therefore, singly consider the instruction conveyed 
by every allegorical incident, without measuring our experience, or calcu- 
lating our progress, by comparing them with circumstances, which might 
be reversed or altered with almost endless variety. In general, Vanity Fair 
represents the wretched state of things, in those populous places especially 
where true religion is neglected and persecuted, and indeed of ' the whole 
world lying in wickedness,' as distinguished from the church of redeemed 
sinners. This continues the same (in respect of the general principles, 
conduct, and pursuits of mankind,) through all ages and nations : but Chris- 
tians are called to mix more with it, at some times than at others ; and 
Satan, the god and prince of it, is permitted to excite fierce persecution in 
some places, and on some occasions, while at other times he is restrained. 
Many, therefore, seem to spend all their days in the midst of Vanity Fair, 
and of continual insults or injuries ; while others are only sometimes thus 
exposed, and pass most of their lives unmolested : and a few are favoured 
with so obscure a situation, and such peaceable times, that they are very 
little acquainted with these trials. Mr. Bunyan, living in the country, had 
frequent opportunities of witnessing those Fairs, which are held first in one 
town and then in another; and of observing the pernicious effects produced 
on the principles, morals, health, and circumstances of young persons espe- 
cially, by thus drawing together a multitude, from motives of interest, dis- 
sipation and excess. He must also, doubtless, have found them to be a very 
dangerous snare to serious or hopeful persons: so that his delineation of this 
case under allusions taken from this scene, will be more interesting and 
affecting to those who have been spectators of it, than to such as have 



THE PILGRIM'S PROGRESS. 207 

Now, as I said, the way to the Celestial City lies just 
through this town where this lusty fair is kept ; and he 
that will go to the city, and yet not go through this 
town, must needs go out of the world. The Prince of 



moved in higher circles, or dwelt chiefly in populous cities. — Worldly men 
covet, pursue, grasp at, and contend for the things of time and sense, with 
eagerness and violence, so that their whole conduct aptly resembles the 
bustle, selfishness, artifice, dissipation, riot, and tumult of a large crowded 
Fair. The profits, pleasures, honours, possessions, and distinctions of the 
world, are as transient and frivolous as the events of the fair-day; with 
which the children are delighted, but which every man of sense contemns. 
Solomon, after a complete experiment, pronounced the whole to be ' vanity 
of vanities :' the veriest vanity imaginable, a complex vanity, an accumu- 
lation of ciphers, a lottery consisting entirely of blanks ; every earthly ob- 
ject being unsuitable to the wants of the rational soul, unsubstantial, unsat- 
isfactory, and perishing. — Yet this traffic of vanities is kept up all the year: 
because the carnal mind always hankers after one worldly trifle or other, 
and longs ' for change of follies and relays of joy ;' while objects suited to 
its feverish thirst are always at hand to allure it, deriving their efficacy 
from continually pressing, as it were, on the senses. — When our first parents 
were fatally prevailed on to join Satan's apostasy, they ' forsook the fountain 
of living waters, to hew out to themselves broken cisterns;' and the idol- 
atry of seeking happiness from the creature instead of the Creator, has been 
universal among all their posterity. Since the promise of a Saviour opened 
to fallen men a door of hope, the tempter has continually tried to allure 
them by outward objects, or induce them by the dread of pain and suffering 
to 'neglect so great salvation.' Thus the prince of the devils sets up this 
Fair ; and by teaching men to abuse the good creatures of God to vile pur- 
poses, or to expect from them such satisfaction as they were never meant to 
afford, he has used them as baits to the ambition, avarice, levity, and sen- 
suality of the carnal mind. No crime has ever been committed on earth, 
or conceived in the heart of man, which did not arise from this universal 
apostasy and idolatry ; from the excess, to which the insufficiency of the 
object to answer the proposed end, gives rise ; and from the vile passions 
which the jarring interests or inclinations of numberless competitors for 
honour, power, wealth, and pleasure, cannot fail to excite. As the streams 
of impiety and vice, which flow from this source, are varied, according to 
men's constitutions, educations, habits and situations ; so different worldly 
pursuits predominate in divers nations, or stages of civilization. Hence the 
manifold variations in the human character, which equal the diversity of 
their complexions, shape or capacities, though they be all of one nature. 



208 THE PILGRIM'S PROGRESS. 



CHRIS 
THROUGH 
FAIR. 



went princes himself, when here, went through 
this town to his own country, and that 
upon a fair-day too : yea, and, as I think, it was Beel- 
zebub, the chief lord of this fair, that invited him to 
buy of his vanities ; yea, would have made him lord of 
the fair, would he but have done him reverence as he 
went through the town : yea, because he was such a 
person of honour, Beelzebub had him from street to 
street, and showed him all the kingdoms of the world 
in a little time, that he might, if possible, allure that 
blessed One to cheapen and buy some of his vanities : 
christ bodght but he had no mind to the merchandise, 

NOTHING IN THIS 

FAIR - and therefore left the town, without lay- 

ing out so much as one farthing upon these vanities. w 
This fair, therefore, is an ancient thing, of long stand- 
ing, and a very great fair.* 

Now, these pilgrims, as I said, must needs go through 

the pilgrims this fair. Well, so they did ; but behold, 

E FAIR " even as they entered into the fair, all the 

vv Matt. iv. 8, 9. Luke iv. 5—7. 

To this an allusion is made by ' the rows' in this Fair. The merchandise 
of Rome, which suited a rude and ignorant age, has now given place to the 
more plausible wares of sceptical philosophers which are more agreeable to 
the pride of learning and human reasoning. Even things lawful in them- 
selves, when sought, or possessed in a manner which is not consistent with 
" seeking first the kingdom of God, and his righteousness," become allure- 
ments of Satan to draw sinners into his fatal snare. 

* Christianity does not allow men to ' bury their talent in the earth,' or to 
put ' their light under a bushel :' they should not ' go out of the world,' or 
retire into cloisters and deserts : and therefore, they must all go through 
this Fair. Thus our Lord and Saviour endured all the temptations and suf- 
ferings of this evil world, without being at all impeded or entangled by 
them, or stepping in the least aside to avoid them. The age in which he 
lived peculiarly abounded in all possible allurements ; and he was exposed 
to such enmity, contempt, and sufferings, as could never be exceeded or 
equalled. But ' he went about doing good ;' and his whole conduct, as well 
as his indignant repulse of the tempter's insolent offer, hath emphatically 



THE PILGRIM'S PROGRESS. 209 

people in the fair were moved ; and the 

town itself, as it were, in a hubbub about BUB AB0DT THEM - 

them, and that for several reasons : for, 

First, The Pilgrims were clothed with such kind of 
raiment, as was diverse from the raiment 
of any that traded in that fair. The 
people, therefore, of the fair made a great gazing upon 
them : some said they were fools ; x some, they were 
bedlams ; and some, they were outlandish men. 

Secondly, And as they wondered at their apparel, so 
they did likewise at their speech ; for few Tl 
could understand what they said. They 
naturally spoke the language of Canaan ; but they that 
kept the fair were the men of this world : so that from 
one end of the fair to the other, they seemed barbarians 
each to the other. 

Thirdly, But that which did not a little amuse the 
merchandisers was, that these pilgrims 
set very light by all their wares; they 
cared not so much as to look upon them : and if they 
called upon them to buy, they would put their fingers 
in their ears, and cry, "Turn away mine eyes from 
beholding vanity ;" y and look upwards, signifying that 
their trade and traffic was in heaven.* 

x 1 Cor. iv. 9, 10. y Psalm cxix. 37. 

shown his judgment of all earthly things, and exhibited to us 'an example 
that we should follow his steps.' 

Here are inserted the following lines : — 

' Behold Vanity Fair ! The Pilgrims there 

Are chained, and stoned beside : 
Even so it was our Lord past here, 
And on Mount Calvary died.' 
* The presence of real Christians in those places, where a large concourse 
of worldly men are collected for sinful purposes, must produce a disturbance 
and effervescence ; and the smaller the number is of those who by their 
2 B 



210 THE PILGRIM'S PROGRESS. 

One chanced, mockingly, beholding the carriage of 
JSE the men, to say unto them, What will ye 
buy ? But they, looking gravely upon 
him, said, We buy the truth. 2 At that, there was an 
occasion taken to despise the men the more, some 
mocking, some taunting, some speaking re- 
proachfully, and some calling upon others 
to smite them. At last, things came to a hubbub and 
great stir in the fair, insomuch that all order was con- 
founded. Now was word presently brought to the great 
one of the fair, who quickly came down, and deputed 
some of his most trusty friends to take those men into 
examination, about whom the fair was almost over- 

z Piov. sxiii. 23. 

actions, words, or silence, protest against vice and impiety, the fiercer the 
opposition that will be excited. A pious clergyman on board a vessel, where 
he was a single exception to the general ungodliness that prevailed, gave 
great offence by constantly but silently withdrawing, when oaths or un- 
seemly discourse made his situation uneasy ; and he was called to account 
for so assuming a singularity ! — Consistent believers, appearing in character 
among worldly people, and not disguising their sentiments, always excite 
this opposition ; but more accommodating professors escape it. An avowed 
dependence on the righteousness and atonement of Christ for acceptance, 
gives vast offence to those who rely on their own good works for justifica- 
tion : and conformity to the example, and obedience to the commandments 
of the Redeemer, are deemed precise and uncouth in the judgment, of those 
who ' walk according to the course of this world ;' and they deem the 
Christian insane or outlandish for his peculiarities. His discourse, seasoned 
with piety, humility, and spirituality, so differs from the ' filthy conversation 
of the wicked,' and the polite dissimulation of the courtly, that they can have 
no intercourse with him, or he with them : and when he speaks of the love 
of Christ, and the satisfaction of communion with Him, while they ' blas- 
pheme the worthy name by which he is called ;' they must seem barbarians 
each to the other. But above all, the believer's contempt of worldly things, 
when they interfere with the will and glory of God, forms such a testimony 
against all the pursuits and conduct of carnal men, as must excite their 
greatest astonishment and indignation; while he shuns with dread and ab- 
horrence, as incompatible with salvation, those very things to which they 
wholly addict themselves without the least remorse. 



THEY TELL WHO 
THEY ARE, AND 
WHENCE THEY 



THE PILGRIM'S PROGRESS. 211 

turned. So the men were brought to ex- THEY ARE ES . 
animation ; and they that sat upon them 
asked them whence they came, whither they went, and 
what they did there in such an unusual garb ? The 
men told them, that they were pilgrims and strangers 
in the world, and that they were going to 
their own country, which was the hea- ca'me. 
venly Jerusalem; 11 and that they had given no occa- 
sion to the men of the town, nor yet to the merchan- 
disers, thus to abuse them, and to let them in their 
journey, except it was for that, when one asked them 
what they would buy, they said they would buy the 
truth. But they that were appointed to examine them 
did not believe them to be any other 
than bedlams and mad, or else such as 
came to put all things into a confusion in the fair. 
Therefore they took them, and beat them, and be- 
smeared them with dirt, and then put 
them into the cage, that they might be 
made a spectacle to all the men of the fair.* There, 

a Heb. xi. 13—16. 

* When the scoffs of those, ' who think it strange that Christians will 
not run with them to the same excess of riot,' extort from them a full and 
explicit declaration of their principles, it may be expected that the re- 
proaches and insults of their despisers will be increased ; and then all the 
mischief and confusion which follow will be laid to their charge — ' There 
were no such disputes about religion before they came ;' i These men who 
turn the world upside down are come hither also;' 'they exceedingly 
trouble the city,' town or village by their uncharitable discourse and ex- 
ample ! — Thus Satan takes occasion to excite persecution, when he fears 
lest the servants of God should successfully disseminate their principles : 
and persecuting princes and magistrates, his ' most trusty friends,' are de- 
puted by him to molest and punish their peaceable subjects, for conscien- 
tiously refusing conformity to the world, or for dissenting from doctrines 
and modes of worship which they deem unscriptural. Thus the most valu- 
able members of the community are banished, imprisoned, or murdered ; 



212 THE PILGRIM'S PROGRESS. 

therefore, they lay for some time, and were made the 
objects of any man's sport, or malice, or revenge ; the 
great one of the fair laughing still at all that befell 
them. But, the men being patient, and 
not rendering railing for railing, but con- 
trariwise blessing, and giving good words for bad, and 
kindness for injuries done, some men in the fair, that 
were more observing and less prejudiced than the rest, 
began to check and blame the baser sort for their con- 
tinual abuses done by them to the men. They, there- 
fore, in angry manner, let fly at them again, counting 
them as bad as the men in the cage, and telling them 
that they seemed confederates, and should be made 
partakers of their misfortunes. The others replied, 
that, for aught they could see, the men were quiet and 
sober, and intended nobody any harm ; and that there 
were many that traded in their fair that were more 
worthy to be put into the cage, yea, and pillory too, 
than were the men that they had abused. Thus, after 
divers words had passed on both sides, (the men be- 
having themselves all the while very wisely and soberly 
before them,) they fell to some blows among them- 
selves, and did harm one to another. Then were these 



multitudes are tempted to hypocrisy; encouragement is given to time- 
servers to seek secular advantages by acting contrary to their consciences ; 
the principles of sincerity and integrity are generally weakened or de- 
stroyed by multiplied prevarications and false professions; and numerous 
instruments of cruelty and oppression are involved in this complication of 
atrocious crimes. — Our author doubtless drew many of his portraits, in the 
subsequent historical picture, from originals then sufficiently known ; and 
if any think that he has heightened his colourings, it may furnish them 
with a subject for gratitude, and a reason for content and peaceable submis- 
sion to our rulers. In Fox's Martyrs we meet with authenticated facts, that 
fully equal this allegorical representation : nay, ' The Acts of the Apostles' 
give us the very same view of the subject. 



THEY ARE LED 
UP AND DOWN THE 
FAIR IN CHAINS, 
FOR A TERROR TO 
OTHERS. 



THE PILGRIM'S PROGRESS. 213 

two poor men brought before their examiners again, 
and were charged as being guilty of the they are made 
late hubbub that had been in the fair. «»"*»»«*" 
So they beat them pitifully, and hanged irons upon 
them, and led them in chains up and 
down the fair, for an example and terror 
to others, lest any should speak in their 
behalf, or join themselves unto them. But Christian 
and Faithful behaved themselves yet more wisely, and 
received the ignominy and shame that was cast upon 
them with so much meekness and patience, that it won 
to their side (though but few in compa- 
rison of the rest) several of the men in 
the fair. This put the other party yet into a greater 
rage, insomuch that they concluded the death of these 
two men. Wherefore they threatened, that neither 
cage nor irons should serve their turn, 
but that they should die for the abuse 
they had done, and for deluding the men of the fair.* 

* The contempt, injustice, and cruelty, with which persecutors treat the 
harmless disciples of Christ, gives them an occasion of discovering that 
amiable conduct and spirit which accord to the precepts of Scripture, and 
the example of persecuted prophets and apostles; and this often produces 
the most happy effects on those who are less prejudiced, which still more 
exasperates determined opposers ; yet it frequently procures a short respite 
for the persecuted, while worldly people quarrel about them among them- 
selves. And even if greater severity be at length determined on, perse- 
vering prudence, meekness, and patience, amidst all the rage of their ene- 
mies, will bear testimony for them in the consciences of numbers ; their 
religion will appear beautiful, in proportion as their persecutors expose their 
own odious deformity. God will be with them to comfort and deliver them ; 
he will be honoured by their profession and behaviour, and many will de- 
rive the most important advantage, from their patient sufferings and cheer- 
ful fortitude in adhering to the truths of the gospel. But when believers 
are put off their guard by ill usage ; when their zeal is rash, contentious, 
boasting, or disproportionate ; when they are provoked to render ' railing 
for railing,' or to act contrary to the plain precepts of Scripture: they 



SOME MEN OF THE 
FAIR WON OVER 
TO THEM. 



THEIR ADVERSA- 
RIES RESOLVE TO 
KILL THEM. 



214 THE PILGRIM'S PROGRESS. 

Then were they remanded to the cage again, until 
they are again further order should be taken with them. 
cage, and after- So they put them in, and made their feet 

WARDS BROUGHT •> f- ' 



TO TRIAL. T fagt ^ ^g stocks 



Here, also, they called again to mind what they had 
heard from their faithful friend Evangelist, and were 
the more confirmed in their way and sufferings by what 
he told them would happen to them. They also now 
comforted each other, that whose lot it was to suffer, 
even he should have the best of it ; therefore each man 
secretly wished that he might have that preferment : 
but committing themselves to the all-wise disposal of 
Him that ruleth all things, with much content they 
abode in the condition in which they were, until they 
should be otherwise disposed of. 

Then a convenient time being appointed, they 
brought them forth to their trial, in order to their con- 
demnation. When the time was come, they were 
brought before their enemies and arraigned. The 
judge's name was Lord Hate-good : their indictment 
was one and the same in substance, though somewhat 
varying in form ; the contents whereof were these : 

" That they were enemies to, and disturbers of, the 
their indictment, trade: that they had made commotions 
and divisions in the town, and had won a party to their 
own most dangerous opinions, in contempt of the law, 
of their prince." 

Then Faithful began to answer, that 
he had only set himself against that 
which had set itself against Him that is higher than 

bring guilt on their consciences, stumble their brethren, harden the hearts 
and open the mouths of opposers, dishonour God and the gospel, and gratify 
the great enemy of souls ; who malignantly rejoices in their misconduct, 
but is tortured when they endure sufferings in a proper manner. 



faithful an- 
swers FOR HIM- 
SELF. 



THE PILGRIM'S PROGRESS. 215 

the highest. And, said he, as for disturbance, I make 
none, being myself a man of peace : the parties that 
were won to us, were won by beholding our truth and 
innocence, and they are only turned from the worse to 
the better. And as to the king you talk of, since he is 
Beelzebub, the enemy of our Lord, I defy him and all 
his angels.* 

Then proclamation was made, that they that had 
aught to say for their lord the king, against the pri- 
soner at the bar, should forthwith appear, and give in 
their evidence. So there came in three witnesses, to 
wit, Envy, Superstition, and Pickthank. They were 
then asked, if they knew the prisoner at the bar, and 
what they had to say for their lord the king against 
him.t 

* The description of the process, instituted against the Pilgrims, is given 
in language taken from the legal forms used in our courts of justice, which 
in Mr. Bunyan's days were shamefully perverted to subserve the most ini- 
quitous oppressions. The allegorical narrative is framed in such a manner, 
as emphatically to expose the secret reasons, which influence men to perse- 
cute their inoffensive neighbours ; and the very names employed declare the 
several corrupt principles of the heart, from whence this atrocious conduct 
results. Enmity against God, and his holy character, law, worship, truth, 
and servants, is the principal source of persecution — the judge in Faithful's 
trial. The interference of spiritual religion with men's covetous, ambi- 
tious, and sensual pursuits ; and the interruption it gives to their false peace, 
and unanimity in ungodliness or hypocrisy, which it tends to expose and un- 
dermine, form the grounds of the indictment: that is, when the persecuted 
can truly answer, that they ' only set themselves against that which sets 
itself against Him, who is higher than the highest ;' and when they do not 
suffer ' as evil doers, busy bodies in other men's matters,' ambitious com- 
petitors for secular advantages, or contentious disputants about political 
questions. 

f The names of these witnesses declare the character of the most active 
instruments of persecution. Even Pilate could perceive that the Jewish 
Scribes and Priests were actuated by envy, in delivering up Jesus to him. 
His instructions discredited theirs, and diminished their reputation and in- 
fluence ; he was more followed than they : and in proportion as he was 
deemed a teacher sent from God, they were disregarded as blind guides. 



216 THE PILGRIM'S PROGRESS. 

Then stood forth Envy, and said to this effect : My 
ENvr begins, lord, I have known this man a long time, 
and will attest upon my oath before this honourable 
bench, that he is — 

Judge. Hold, give him his oath. 

So they sware him. Then he said, My lord, this 
man, notwithstanding his plausible name, is one of the 
vilest men in our country ; he neither regardeth prince 
nor people, law nor custom, but doth all that he can to 
possess all men with certain of his disloyal notions, 
which he in the general calls " principles of faith and 
holiness."* And, in particular, I heard him once my- 

Thus formal instructors, and learned men, who are strangers to the power 
of godliness, have always affected to despise the professors and preachers of 
the gospel as ignorant enthusiasts. They envy the reputation acquired by 
them, and are angry at the success of their doctrines. If they have not the 
authority to silence the ministers, they will browbeat such of his hearers 
as are within the reach of their influence ; especially if they have affronted 
them by forsaking their uninteresting instructions. If they cannot prevail 
upon ' the powers that be' to interfere ; they will employ reproaches, me- 
naces, or even oppression, to obstruct the progress of evangelical ministers : 
should any obsolete law remain unrepealed, of which they can take advan- 
tage, they will be the first to enforce it ; and if the rulers engage in perse- 
cution, they will take the lead as prosecutors and witnesses. As this was 
remarkably the case in our author's days ; and as the history of the old and 
new Testament, and every authentic record of persecutions, give the same 
view of it ; we cannot be greatly at a loss to know what was especially 
meant by this emblem. In other respects there is seldom much in the cir- 
cumstances of pious persons, to excite the envy of their ungodly neigh- 
bours ; as they despise their spiritual privileges and comforts. 

* It has always been the practice of envious accusers to represent those, 
who refuse religious conformity, as disloyal and disaffected to the civil go- 
vernment of their country ; because they judge it ' right to obey God rather 
)Oan man!' How grievous then is it, that any, who profess the gospel, 
should give plausibility to such calumnies ! How desirable for them, after 
the example, and in obedience to the precepts, of Christ and his Apostles, 
' by well doing to put to silence the ignorance of foolish men,' ' to avoid 
all appearance of evil,' ' to render to Cesar the things that are Cesar's,' 
and to constrain even enemies to bear testimony to their peaceable deport- 



THE PILGRIM'S PROGRESS. 217 

self affirm, that Christianity and the customs of our 
town of Vanity were diametrically opposite, and could 
not be reconciled. By which saying, my lord, he doth 
at once not only condemn all our laudable doings, but 
us in the doing of them. 

Then did the judge say to him, Hast thou any more 
to say ? 

Envy. My lord, I could say much more, only I 
would not be tedious to the court. Yet, if need be, 
when the other gentlemen have given in their evidence, 
rather than any thing shall be wanting that will dis- 
patch him, I will enlarge my testimony against him. 
So he was bid stand by. 

Then they called Superstition, and bid him look 
upon the prisoner ; they also asked him, 
what he could say for their lord the king 
against him ? Then they sware him ; so he began : 

Super. My lord, I have no great acquaintance with 
this man, nor do I desire to have further knowledge of 
him ; however, this I know, that he is a very pestilent 
fellow, from some discourse that the other day I had 
with him in this town; for then, talking with him, I 
heard him say that our religion was naught, and such 
by which a man could by no means please God. Which 

ment ! This would exhibit their patient suffering for conscience' sake as 
amiable and respectable, in the eyes of all not immediately engaged in per- 
secution ; and would give a sanction to their most bold and decided testi- 
mony against every kind of vice, impiety, and false religion. But when 
they revile the persons of rulers, or make religion the pretext for inter- 
meddling out of their place in political matters, and in attempting to dis- 
turb the peace of the community ; they exceedingly strengthen men's pre- 
judices against the doctrines of the gospel, and the whole body of those 
who profess them ; and thus give occasion, and furnish an excuse, for that 
very persecution of which they complain, in other respects with the greatest 
justice. 

2C 



218 THE PILGRIM'S PROGRESS. 

saying of his, my lord, your lordship very well knows 
what necessarily thence will follow, to wit, that we still 
do worship in vain, are yet in our sins, and finally shall 
be damned : and this is that which I have to say.* 

Then was Pickthank sworn, and bid say what he 
knew in behalf of their lord the king, against the pri- 
soner at the bar. 

Pick. My lord, and you gentlemen all, this fellow I 
have known of a long time, and have 
heard him speak things that ought not 
to be spoken ; for he hath railed on our noble prince 
Beelzebub, and hath spoken contemptibly of his honour- 
able friends, whose names are the Lord 
Old Man, the Lord Carnal Delight, the 



* Superstition represents another class of underling persecutors; (for the 
principals are often masked infidels.) Traditions, human inventions, forms 
and externals, appear to them decent, venerable and sacred ; and are mis- 
taken with pertinacious ignorance, for the substance of religion. As mere 
circumstances of worship, some of these may very well answer the pur- 
pose ; provided they be not imposed, magnified above their value, or substi- 
tuted in the place of things essentially good : others are bad, in their origin, 
use and tendency; yet the truths, ordinances and commandments of God 
are made void that men may keep them ! What is pompous or burdensome 
appears to such men meritorious ; and the excitement of mere natural pas- 
sions, (as at a tragedy,) is deemed a most needful help to true devotion. 
They are, therefore, eminently qualified to be witnesses against the faithful 
servants of God : for they ' think they are thus doing him service,' while 
they are opposing a company of profane despisers of their idolized forms; a 
set of fanatics, heretics, and pestilent schismatics! Their religious zeal 
contracts and hardens their hearts ; and the supposed goodness of the cause 
sanctifies their bitter rage, enmity and calumny. The extreme odiousness 
of these proceedings should excite all who love the truth, to keep at the 
utmost distance from such obstinate confidence and violence ; to discoun- 
tenance them to the utmost, in the zealots of their own sentiments ; and to 
leave the enemies of the gospel, if possible, to monopolize this disgrace. 
For, hitherto, almost all parties have been betrayed into it, when advanced 
to power ; and this has given the enemies of Christianity their most plau- 
sible arguments against it. 



THE PILGRIM'S PROGRESS. 219 

Lord Luxurious, the Lord Desire of Vain Glory, my 
old Lord Lechery, Sir Having Greedy, with all the rest 
of our nobility : and he hath said, moreover, that if all 
men were of his mind, if possible, there is not one of 
these noblemen should have any longer a being in this 
town. Besides, he hath not been afraid to rail on you, 
my lord, who are now appointed to be his judge, calling 
you an ungodly villain, with many other such-like vili- 
fying terms, with which he hath bespattered most of 
the gentry of our town.* 

When this Pickthank had told his tale, the judge 
directed his speech to the prisoner at the bar, saying, 
Thou runagate, heretic, and traitor, hast thou heard 
what these honest gentlemen have witnessed against 
thee? 

Faith. May I speak a few words in my own de- 
fence ? 

Judge. Sirrah, sirrah, thou deservest to live no 
longer, but to be slain immediately upon the place; 
yet, that all men may see our gentleness towards 

* Pickthank represents a set of tools that persecutors continually use ; 
namely, men of no religious principle ; who assume the appearance of zeal 
for any party, as may best promote their interests ; and who inwardly de- 
spise both the superstitious and the spiritual worshipper. These men discern 
little in the conduct or circumstances of believers to excite either their 
rage, or envy ; but if their superiors be disposed to persecute, they will 
afford their assistance ; for preferment runs in this channel. So that they 
bear their testimony from avarice or ambition, and flatter the most execrable 
characters, in order to get forward in the world : this being the grand object 
to which they readily sacrifice every thing else. The names of those 
against whom Faithful spoke, show that his crime consisted in protesting, 
by word and deed, against vices, which the great too often think themselves 
privileged to commit without censure ; and not in reviling the persons, or 
misrepresenting the actions of superiors. The former may with great pro- 
priety be done at all times ; and on some occasions the testimony against 
sin cannot be too closely applied to the consciences of the guilty, without 
respect of persons ; but the latter is always unjust and unscripturah 



FENCE OF HIM 
SELF. 



220 THE PILGRIM'S PROGRESS. 

thee, let us hear what thou, vile runagate, hast to 
say. 

Faith. I say then, in answer to what Mr. Envy hath 
thful's be. spoken, I never said ousht but this, that 

nF HTM. * '-' ' 

what rule, or laws, or custom, or people, 
were flat against the word of God, are diametrically 
opposite to Christianity. If I have said amiss in this, 
convince me of my error, and I am ready here before 
you to make my recantation. 

As to the second, to wit, Mr. Superstition, and his 
charge against me, I said only this, that in the worship 
of God there is required a divine faith ; but there can 
be no divine faith without a divine revelation of the 
will of God. Therefore, whatever is thrust into the 
worship of God that is not agreeable to divine revela- 
tion, cannot be done but by a human faith, which faith 
will not be profitable to eternal life. 

As to what Mr. Pickthank hath said, I say, (avoiding 
terms, as that I am said to rail, and the like,) that the 
prince of this town, with all the rabblement, his at- 
tendants, by this gentlemen named, are more fit for 
being in hell than in this town and country ; and so 
the Lord have mercy upon me.* 

* Faithful's defence is introduced by these lines, as in the foregoing in- 
stances : — 

' Now, Faithful, play the man, speak for thy God ; 
Fear not the wicked's malice, nor their rod : 
Speak boldly, man, the truth is on thy side ; 
Die for it, and to life in triumph ride.' 
Christians in such circumstances should be more concerned for the honour 
of God than for their own credit or safety ; and they should take occasion to 
bear a decided testimony to the truths, commandments and institutions of 
the Scripture : leaving it to their accusers, judges, or hearers, to determine 
what sentiments or practices are thus proved to be anti-christian, or what 
numbers of ' teachers in Israel' are exposed as blind guides. That faith, 
(by which alone we approach to God, and acceptably worship him,) has no 



THE PILGRIM'S PROGRESS. 221 

Then the judge called to the jury, (who all this 
while stood by to hear and observe.) Gen- the judge's 

J ' SPEECH TO TUB 

tlemen of the jury, you see this man about JURY - 
whom so great an uproar hath been made in this town ; 
you have also heard what these worthy gentlemen have 
witnessed against him ; also you have heard his reply 
and confession: it lieth now in your breast to hang 
him, or save his life ; but yet I think meet to instruct 
you in our law. 

There w r as an act made in the days of Pharaoh the 
great, servant to our prince, that, lest those of a con- 
trary religion should multiply and grow too strong for 
him, their males should be thrown into the river. b 
There was also an act made in the days of Nebuchad- 
nezzar the great, another of his servants, that who- 
ever would not fall down and worship his golden im- 
age, should be thrown into a fiery furnace. There 
was also an act made in the days of Darius, that 
whoso for some time called upon any god but him, 
should be cast into the lions' den. d Now, the substance 
of these law T s this rebel hath broken, not only in 
thought, (which is not to be borne,) but also in word 
and deed ; which must therefore needs be intolerable. 



other object than divine revelation ; nothing done without the express war- 
rant of Scripture can be profitable to eternal life, whatever may be said for 
its expediency ; but every thing foisted into religion contrary to that sacred 
rule must be an abomination. Human faith may please men ; but without a 
divine faith it is impossible to please God, either in general or any particular 
action. And, as we can seldom speak against the vile lusts of men, with- 
out being judged by implication to rail against such as are notoriously ad- 
dicted to them, we cannot be the followers of Him, ' whom the world hated, 
because he testified of it that its works were evil,' unless we be willing to 
risk all consequences in copying his example. 



222 THE PILGRIM'S PROGRESS. 

For that of Pharaoh, his law was made upon a sup- 
position, to prevent mischief, no crime being yet appa- 
rent,: but here is a crime apparent. For the second 
and third, you see he disputeth against our religion ; 
and for the treason that he hath already confessed he 
deserveth to die the death.* 

Then went the jury out, whose names were Mr. 
Blindman, Mr. No-Good, Mr. Malice, Mr. Love-lust, 
Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr. Enmi- 
ty, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Im- 
placable ; who every one gave in his private verdict 
against him among themselves, and afterwards unani- 
mously concluded to bring him in guilty before the 
judge. And first among themselves, Mr. Blindman, 
the foreman, said, I see clearly that this man is a 
heretic. Then said Mr. No-good, Away with such a 
fellow from the earth. Ay, said Mr. Malice, for I hate 
the very looks of him. Then said Mr. Love-lust, I 
could never endure him. Nor I, said Mr. Live-loose, 
for he would be always condemning my way. Hang 
him, hang him, said Mr. Heady. A sorry scrub, said 
Mr. High-mind. My heart riseth against him, said 

* A more just and keen satirical description of such legal iniquities, can 
scarcely be imagined, than that contained in this passage. The statutes 
and precedents adduced, (with a humorous and well imitated reference to 
the style and manner, in which charges are commonly given to juries;) 
show what patterns persecuting legislators and magistrates choose to copy, 
and whose kingdom they labour to uphold. Nor can any impartial man 
deny, that the inference is fair which our author meant the reader to de- 
duce ; namely, that nominal protestants, enacting laws requiring conformity 
to their own creeds and forms, and inflicting punishments on such as peace- 
ably dissent from them, are actually involved in the guilt of these heathen 
persecutors, and of their anti-christian successors ; even if their doctrine 
and worship be allowed to be scriptural and spiritual. For these methods 
only serve to promote hypocrisy, and to expose the conscientious to the 
malice, envy or avarice of the unprincipled. 



THE PILGRIM'S PROGRESS. 223 

Mr. Enmity. He is a rogue, said Mr. Liar. Hanging 
is too good for him, said Mr. Cruelty. Let us despatch 
him out of the way, said Mr. Hate-light. Then said 
Mr. Implacable, Might I have all the world given me, I 
could not be reconciled to him; therefore th EY conclude 

TO BRING HIM IN 

let us forthwith bring him in guilty f GUILTY0F DEATH - 
death. And so they did; therefore he was presently 
condemned to be had from the place where he was, to 
the place from whence he came, and there to be put to 
the most cruel death that could be invented. 

They therefore brought him out, to do with him ac- 
cording to their law ; and first they scourged him, then 
they buffeted him, then they lanced his TIIECRUEI , DEAT „ 
flesh with knives ; after that they stoned 
him with stones, then pricked him with their swords ; 
and last of all, they burned him to ashes at the stake. 
Thus came Faithful to his end.* 

Now I saw that there stood behind the multitude a 
chariot and a couple of horses waiting for Faithful, 

* The names of the jury-men and their general and particular verdicts, 
the cruel execution of Faithful, and the happy event of his sufferings, need 
no comment. It was not indeed the practice of the times in which our au- 
thor lived, to inflict death on those who were persecuted for conscience' 
sake : yet very great rigours were used ; the system then adopted, if car- 
ried to its consequences, must have ended in the extermination of all non- 
conformists from the land ; it was natural to expect still greater cruelty 
from persons who were found capable of the severities already experienced ; 
and without all doubt many actually lost their lives, in one way or other, by 
the persecutions to which they were exposed. All those, who feel a dispo- 
sition to employ the power of the magistrate against such as differ from 
them in religious matters, should attentively consider the contemptible and 
odious picture here delineated with the most entire justice, of the whole 
race of persecutors, and of their characters, principles, motives, and con- 
duct: that they may learn to hate and dread such an anti-christian prac- 
tice, and shun the most remote approaches to it. - On the other hand, they 
who are exposed to persecution, or in danger of it, should study the char- 
acter and conduct of Faithful, that they may learn to suffer in a Christian 



224 THE PILGRIM'S PROGRESS. 

who, so soon as his adversaries had despatched him, 
was taken up into it, and straightway was carried up 
through the clouds, with sound of trumpet, the nearest 
way to the Celestial Gate. But as for 
Christian, he had some respite, and was 
remanded back to prison ; so he there remained for a 
space. But He that overrules all things, having the 
power of their rage in his own hand, so wrought it 
about, that Christian for that time escaped them, and 
went his way.* And as he went he sang, saying — 

Well, Faithful, thou hast faithfully professed, 
Unto thy Lord, with whom thou shalt be blest ; 
When faithless ones, with all their vain delights 
Are crying out under their hellish plights : 
Sing, Faithful, sing, and let thy name survive : 
For though they killed thee, thou art yet alive. 

Now I saw in my dream, that Christian went not 

spirit, and to adorn the gospel in the fiery trial. — The following lines are 
here introduced as before : — 

' Brave Faithful ! bravely done in word and deed ! 
Judge, witnesses, and jury have, instead 
Of overcoming thee, but shown their rage, 
When they are dead, thou'lt live from age to age.' 
* When the believer has done his work, the wrath of man may be per- 
mitted to expedite his removal to his heavenly inheritance ; but all the 
malice and power of earth and hell are utterly unavailing to cut off any 
one till the purposes of God respecting him are accomplished. Thus the 
Apostles were preserved during Saul's persecution, and Peter was rescued 
from the hands of Herod. The Lord has various methods of protecting and 
liberating his servants : sometimes he intimidates their persecutors ; the 
paro.xysm of their fury abates ; or they are disheartened by ill success in 
their efforts to extirpate the hated sect ; the principles and instruments are 
left to quarrel among themselves ; their cruelties disgust the people, so that 
they dare not proceed : political interests engage even ungodly princes to 
promote toleration, and chain up the demon persecution : or the Lord raises 
up one of his own servants to authority, that he may be a protector of his 
church, and disappoint the devices of his enemies. 



THERE ARE MORE 
>F THE MEN OP 
WILL 



THE PILGRIM'S PROGRESS. 225 

forth alone: for there was one whose christian has 

ANOTHER COM PA. 

name was Hopeful, (being so made by NI0N - 
the beholding of Christian and Faithful in their words 
and behaviour in their sufferings at the fair,) who 
joined himself unto him, and, entering into a brotherly 
covenant, told him that he would be his companion. 
Thus one died to bear testimony to the truth, and an- 
other rises out of his ashes to be a companion with 
Christian in his pilgrimage. This Hope- 
ful also told Christian, that there were ' H L E l0 [ v u 
many more of the men in the fair that would take 
their time, and follow after.* 

So I saw, that quickly after they were got out of the 
fair, they overtook one that was going 
before them, whose name was By-ends : 
so they said to him, What countryman, sir ? and how 
far go you this way ? He told them that he came from 
the town of Fair-speech, and he was going to the 
Celestial City ; but told them not his name. 

From Fair-speech ! said Christian : is there any 
good that lives there? 6 

Yes, said By-ends, I hope. 

Pray, sir, what may I call you ? said Christian. 

e Prov. xxvi. 25. 

* ' The blood of the martyrs is the seed of the church :' for sufferings 
properly endured, form the most convincing and useful kind of preaching. 
The name of Christian's new companion denotes the opinion, which esta- 
blished believers form at first, of such as begin to profess the gospel in an 
intelligent manner. The nature of an allegory rendered it impracticable 
to introduce the new convert, as beginning his pilgrimage from the same 
place, or going through the same scenes, as Christian had done : neither 
could Faithful, for the same reason, be represented as passing the river 
afterward mentioned. But the brotherly covenant, in which Hopeful joined 
himself with his companion, must be supposed to imply the substance of all 
that had been spoken of, as necessary to final acceptance. 
2D 



226 THE PILGRIM'S PROGRESS. 

By. I am a stranger to you, and you to me : if you 

BY-ENDS LOTH TO ^ g ^g ^ S W^ I ^^ ^ g 1 ^ 0f 

IELL HIS SAME. • r T . -, 

your company; it not, 1 must be con 
tent. 

This town of Fair-speech, said Christian, I have 
heard of; and, as I remember, they say it is a wealthy 
place. 

By. Yes, I will assure you that it is ; and I have 
very many rich kindred there. 

Chr. Pray, who are your kindred there, if a man 
may be so bold ? 

By. Almost the whole town : and, in particular, my 
Lord Turn-about, my Lord Time-server, my Lord Fair- 
speech, from whose ancestors that town first took its 
name : also Mr. Smooth-man, Mr. Facing-both-ways, 
Mr. Any-thing ; and the parson of our parish, Mr. 
Two-tongues, was my mother's own brother by father's 
side : and, to tell you the truth, I am become a gentle- 
man of good quality ; yet my great-grandfather was 
but a waterman, looking one way and rowing another, 
and I got most of my estate by the same occupation. 

Chr. Are you a married man ? 

By. Yes, and my wife is a very virtuous woman, the 
daughter of a virtuous woman; she was 
my Lady Feigning's daughter, therefore 
she came of a very honourable family, and is arrived 
to such a pitch of breeding, that she knows how to 
carry it to all, even to prince and peasant. It is true, 
we somewhat differ in religion from those 
N eel" of the strictest sort, yet but in two small 
points: First, we never strive against 
wind and tide. Secondly, we are always most zealous 
when Religion goes in his silver slippers; we love 



WHERE BY 
DIFFERS 
OTHERS I 
CION. 



THE PILGRIM'S PROGRESS. 227 

much to walk with him in the streets, if the sun shines, 
and the people applaud him.* 

Then Christian stepped a little aside to his fellow 
Hopeful, saying, It runs in my mind that this is one 

* The character of By-ends, and the group that attended him, forms a 
clear detection and merited condemnation of a large company of false pro- 
fessors; and is not at all inferior in importance to the preceding severe 
satire on open persecutors. When rest is given to the church, hypocrites 
often multiply more than real Christians. The name of this man, and those 
of his town and relations, do not merely describe his original character and 
situation, (as Christian was at first called Graceless of the City of Destruc- 
tion ;) but they denote the nature of his religious profession. Believers 
look back on their former principles and behaviour with shame and abhor- 
rence ; but hypocrites, when reproved for evident sins, excuse them, because 
Christ came to save the lost, and because he is merciful to the chief of sin- 
ners. Christian would readily have granted that ' no good lived' at his na- 
tive city ; and on that very account he had renounced it with all his old 
connexions ; but By-ends hoped better of Fair-speech, and gloried in his 
honourable relations there. Yet he was ashamed of his name ; for men are 
unwilling to allow that they seek nothing more than wordly advantages by 
religion. The names here selected are most emphatically descriptive of 
that whole company of professed Christians, who, under various pretences, 
suppose that ' gain is godliness.' The polite simulation and dissimulation, 
which some most courtly writers have inculcated, as the summit of good 
breeding, the perfection of a finished education, and the grand requisite for 
obtaining consequence in society if introduced into religion, and adopted by 
professors or preachers of the gospel, in connexion with fashionable accom- 
plishments and an agreeable address, constitute the most versatile, refined, 
and insinuating species of hypocrisy that can be imagined : and a man of 
talents, of any occupation or profession, may render it very subservient to 
his interests ; by insuring the patronage or custom of those to whom he at- 
taches himself, without giving much umbrage to the world, which may in- 
deed despise such a character, but will not deem him worthy of hatred. 
He may assume any of the names here provided for him, as may best suit 
his line in life ; and may shape his course, in subserviency to his grand con- 
cern, with considerable latitude ; provided he has prudence enough to keep 
clear of scandalous vices : he will not be long in learning the beneficial art 
of using two tongues with one mouth, and of looking one way and rowing 
another, and perhaps he may improve his fortune by an honourable alliance, 
with some branch of the ancient family of the Feignings. The grand dif- 
ference betwixt this whole tribe, and the body of true Christians, consists in 



228 THE PILGRIM'S PROGRESS. 

By-ends, of Fair-Speech ; and if it be he, we have as 
very a knave in our company as dwelleth in all these 
parts. Then said Hopeful, Ask him; methinks he 
should not be ashamed of his name. So Christian 
came up with him again, and said, Sir, you talk as if 
you knew something more than all the world doth; 
and, if I take not my mark amiss, I deem I have half 
a guess of you: is not your name Mr. By-ends, of 
Fair-speech?* 

By. This is not my name, but indeed it is a nick- 
name that is given me by some that cannot abide me, 
and I must be content to bear it as a reproach, as 
other good men have borne theirs before me. 

Chr. But did you never give an occasion to men to 
call you by this name ? 

By. Never, never ! The worst that ever I did to give 
them an occasion to give me this name 
was, that I had always the luck to jump 
in my judgment with the present way of the times, 
whatever it was, and my chance was to get thereby : 
but if things are thus cast upon me, let me count them 



these two things : Christians seek the salvation of their souls, and at the 
same time aim to glorify God, and be useful to their neighbours ; but hypo- 
crites profess to be religious in order to obtain friends, patrons, customers, or 
applause : those follow the Lord habitually, whatever tribulations arise be- 
cause of the word ; but these conceal or deny their profession, when, instead 
of gaining by it, they are exposed to reproach or persecution. 

* The people of the world, who avow their real character, know how to 
serve Mammon by neglecting and despising God and religion ; and the dis- 
ciples of Christ can serve God by renouncing the world and its friendship : 
but time-servers talk as if they had found out the secret of uniting these 
two discordant interests, and thus of ' knowing something more than all the 
world.' This is the most prominent feature in this group of portraits, which 
in other respects exhibits great dissimilarities, and contains the faces of per- 
sons belonging to every division of professed Christians on earth. 



HE DESIRES TO 
KEEP COMPANY 

WITH CHRISTIAN. 



THE PILGRIM'S PROGRESS. 229 

a blessing; but let not the malicious load me, there- 
fore, with reproach. 

Chr. I thought, indeed, that you were the man that 
I heard of; and, to tell you what I think, I fear this 
name belongs to you more properly than you are will- 
ing we should think it doth. 

By. Well, if you will thus imagine, I cannot help it ; 
you shall find me a fair company-keeper, 
if you will still admit me your associate. 

Chr. If you will go with us, you must go against 
wind and tide ; the which, I perceive, is against your 
opinion. You must also own Religion in his rags, as 
well as when in his silver slippers ; and stand by him, 
too, when bound in irons, as well as when he walketh 
the streets with applause. 

By. You must not impose, nor lord it over my faith ; 
leave me to my liberty, and let me go with you. 

Chr. Not a step farther, unless you will do, in what 
I propound, as we. 

Then said By-ends, I shall never desert my old prin- 
ciples, since they are harmless and profitable. If I 
may not go with you, I must do as I did BVENDS AND 
before you overtook me, even go by my- 
self, until some overtake me that will be glad of my 
company.* 

* When hypocrites are charged with their double-dealing and obvious 
crimes, they commonly set it down to the account of persecution, and class 
themselves with that blessed company, of whom ' all manner of evil is 
spoken falsely, for the name of Christ :' as if there were no difference be- 
tween suffering as a Christian, and being a scandal to the very name or 
Christianity ! Thus they endeavour to quiet their minds, and keep up their 
credit ; deeming themselves at the same time very prudent and fortunate, 
in shifting about so as to avoid the cross, and secure their temporal interests. 
The Apostle says concerning these men, ' from such turn away,' and the 
decided manner in which Christian warns By-ends, and renounces his com- 



230 THE PILGRIM'S PROGRESS. 

Now I saw in my dream, that Christian and Hopeful 
forsook him, and kept their distance before him ; but 
one of them, looking back, saw three men following 
Mr. By-ends ; and behold, as they came up with him, 
he made them a very low congee ; and they also gave 
him a compliment. The men's names 
were, Mr. Hold-the-world, Mr. Money- 
love, and Mr. Save-all, men that Mr. By-ends had for- 
merly been acquainted with, for in their minority they 
were schoolfellows, and were taught by one Mr. Gripe- 
man, a schoolmaster in Love-gain, which is a market- 
town in the county of Coveting, in the north. This 
schoolmaster taught them the art of getting, either by 
violence, cozenage, flattery, lying, or by putting on a 
guise of religion ; and these four gentlemen had at- 
tained much of the art of their master, so that they 
could each of them have kept such a school themselves. 

Well, when they had, as I said, thus saluted each 
other, Mr. Money-love said to Mr. By-ends, Who are 
they upon the road before us ? for Christian and Hope- 
ful were yet within view. 

By. They are a couple of far country- 
men, that, after their mode, are going 
on pilgrimage. 

Money. Alas ! why did they not stay, that we might 
have had their good company ? for they, and we, and 
3^ou, sir, I hope, are all going on pilgrimage.* 

pany, though perhaps too plain to be either approved or imitated in this 
courtly candid age, is certainly warranted and required by the Holy 
Scriptures. 

* It might have been supposed that the persons, here introduced, were 
settled inhabitants of the Town of Vanity, or the City of Destruction : but 
indeed they professed themselves Pilgrims, and desired during the sun-shine 
to associate with Pilgrims ; provided they would allow them, to hold the 



BY-ENDS' CHAR- 
ACTER OF THE 
PILGRIMS. 



THE PILGRIM'S PROGRESS. 231 

By. We arc so indeed ; but the men before us are 
so rigid, and love so much their own notions, and do 
also so lightly esteem the opinions of others, that, let 
a man be never so godly, yet if he jumps not with 
them in all things, they thrust him quite out of their 
company. 

Save. That's bad: but we read of some that are 



world, love money, and save all, whatever became of faith and holiness, of 
honesty, piety, truth, and charity ! — Covetousness, whether it consist in ra- 
paciously trying to get money, to hoard or to lavish, in purchasing conse- 
quence, power, or pleasure, or in supporting magnificence and the pride of 
life ; or in parsimony as to the ordinary proportion of expenditure ; or in 
tenacity, when duty requires a man to part with it; is a vice not so easily 
defined as many others. At the same time it enables a man, in various ways, 
to reward those who can be induced to connive at it, and to render it dan- 
gerous to oppose him : so that it is not wonderful that it generally finds more 
quarter, even among religious persons, than other vices, which are not 
marked with so black a brand in the Holy Scriptures. Too many professing 
to be the disciples of Christ, ' bless the covetous, whom God abhorreth,' 
and speak to them as if they were doubtless true Christians ; because of 
their steadiness in the profession of a doctrinal system, and a mode of wor- 
ship ; attended by morality, where money is not concerned and scandal 
might be incurred ; and a narrow disproportionate contribution from their 
abundance, to support the interest of a society or a party. Thus the ' vile 
person is called liberal, and the churl is said to be bountiful:' and the idol- 
atry of worshipping money has seldom been execrated equally with that of 
them, ' whose god is their belly ;' unless when so enormous as to become a 
kind of insanity. — The most frugal support of religious worship, with the 
most disinterested pastors and managers, is attended with an expense that 
the poor of the flock are utterly unable to defray : by this opening, Hold-the- 
world and Money-love frequently obtain admission, and acquire undue influ- 
ence among Pilgrims. And when the effect of remaining selfishness in the 
hearts of true believers, insinuating itself under the specious plea of pru- 
dence and necessity, and the ill consequences of specious hypocrites asso- 
ciating with them, are duly considered ; with the censure that must fall 
upon a few obscure individuals who attempt to stem the torrent; it will 
appear evident that the rich, and they who are growing rich have mora 
need of self-examination and jealousy over their own hearts than any othei 
persons; because they will be less plainly warned and reproved, in public 
and private, than their inferiors. 



232 THE PILGRIM'S PROGRESS. 

"righteous over-much;"* and such men's rigidness 
prevails with them to judge and condemn all but them- 
selves. But I pray, what, and how many, were the 
things wherein you differed ? 

By. Why, they, after their headstrong manner, con- 
clude, that it is duty to rush on their journey all wea- 
thers ; and I am for waiting for wind and tide. They 
are for hazarding all for God at a clap, and I am for 
taking all advantages to secure my life and estate. 
They are for holding their notions, though all other 
men be against them; but I am for religion in what, 
and so far as, the times and my safety will bear it. 
They are for religion when in rags and contempt ; but 
I am for him when he walks in his silver slippers, in 
the sunshine, and with applause. 

Hold-the-world. Aye, and hold you there still, 
good Mr. By-ends : for, for my part, I can count him 
but a fool, that, having the liberty to keep what he 
has, shall be so unwise as to lose it. Let us be wise as 
serpents ; it is best to make hay while the sun shines : 
you see how the bee lieth still in winter, and bestirs her 
only when she can have profit with pleasure. God 
sends sometimes rain, and sometimes sunshine : if they 
be such fools to go through the first, yet let us be con- 
tent to take fair weather along with us. For my part, 
I like that religion best that will stand with the se- 

* This expression of Solomon was probably intended to caution us against 
excessive zeal for some detached parts of religion to the neglect of others, 
or against superstitious austerities and enthusiastical delusions, or any ex- 
tremes, which always lead men off from vital godliness: or, as some think, 
it is the objection of an opponent, which he afterward answers : but it is the 
constant plea of those, who neglect the most essential duties of their place 
and station, to avoid the cross, and preserve their worldly interests; and 
thus 'they wrest the Scriptures to their own destruction.' 



THE PILGRIM'S PROGRESS. 233 

curity of God's good blessings unto us ; for who can 
imagine, that is ruled by his reason, since God has 
bestowed upon us the good things of this life, but that 
he would have us keep them for his sake ? Abraham 
and Solomon grew rich in religion ; and Job says, that 
a good man " shall lay up gold as dust." But he must 
not be such as the men before us, if they be as you 
have described them.* 

Save. I think that we are all agreed in this matter, 
and therefore there needs no more words about it. 

Money. No, there needs no more words about this 
matter indeed; for he that believes neither scripture 
nor reason, (and you see we have both on our side,) 
neither knows his own liberty, nor seeks his own safety. 

By. My brethren, we are, as you see, going all on 
pilgrimage ; and, for our better diversion from things 
that are bad, give me leave to propound unto you this 
question : 

Suppose a man, a minister, or a tradesman, &c. 
should have an advantage lie before him to get the 
good blessings of this life, yet so as that he can by no 
means come by them, except, in appearance at least, 

* This dialogue is not in the least more absurd and selfish, than the dis- 
course of many who attend on the preaching of the gospel, and expect to be 
thought believers. They connect ' the wisdom of the serpent' with his 
craft and malice, not with the harmlessness of the dove: if worldly lucre be 
the honey, they imitate the bee, and only attend to religion when they can 
gain by it : they cut and shape their creed and conduct to suit the times, 
and to please those among whom they live : they determine to keep what 
they have at any rate, and to get more, if it can be done without open scan- 
dal ; never seriously recollecting that they are mere stewards of providential 
advantages, of which a strict account must at last be given; and, instead 
of willingly renouncing or expending them, for the Lord's sake, when his 
providence or commandment requires it, they determine to hoard them up 
for themselves and families, or spend them in worldly indulgence; and then 
quote and pervert scripture to varnish over this base idolatry. 
2 E 



234 THE PILGRIM'S PROGRESS. 

he becomes extraordinary zealous in some points of 
religion that he meddled not with before, — may he not 
use this means to attain his end, and yet be a right 
honest man ? 

Money. I see the bottom of your question; and, 
with these gentlemen's good leave, I will endeavour to 
shape you an answer. And, first, to speak to your 
question, as it concerneth a minister himself. Suppose 
a minister, a worthy man, possessed but of a. very small 
benefice, and has in his eye a greater, more fat and 
plump by far: he has also now an opportunity of 
getting it, yet so as by being more studious, by 
preaching more frequently and zealously, and, because 
the temper of the people requires it, by altering of 
some of his principles : for my part, I see no reason 
why a man may not do this, provided he has a call, 
ay, and more a great deal besides, and yet be an 
honest man. For why ? 

1. His desire of a greater benefice is lawful; this 
cannot be contradicted, since it is set before him by 
Providence : so then he may get it if he can, making 
no question for conscience' sake. 

2. Besides, his desire after that benefice makes him 
more studious, a more zealous preacher, &c, and so 
makes him a better man, yea, makes him better im- 
prove his parts ; which is according to the mind of God. 

3. Now, as for his complying with the temper of his 
people, by deserting, to serve them, some of his prin- 
ciples, this argueth, (1.) that he is of a self-denying 
temper, (2.) of a sweet and winning deportment; and 
(3.) so more fit for the ministerial function. 

4. I conclude, then, that a minister that changes a 
small for a great, should not, for so doing, be judged 



THE PILGRIM'S PROGRESS. 235 

as covetous; but rather, since he is improved in his 
parts and industry thereby, be counted as one that 
pursues his call, and the opportunity put into his hand 
to do good.* 

And now to the second part of the question, which 
concerns the tradesman you mentioned : suppose such 
an one to have but a poor employ in the world, but, by 
becoming religious, he may mend his market, perhaps 
get a rich wife, or more and far better customers to his 
shop. For my part, I see no reason but this may be 
lawfully done. For why ? 

1. To become religious is a virtue, by what means 
soever a man becomes so. 

2. Nor is it unlawful to get a rich wife, or more cus- 
tom to my shop. 

3. Besides, the man that gets these by becoming re- 
ligious, gets that which is good, of them that are good, 
by becoming good himself; so then here is a good 
wife, and good customers, and good gain, and all these 
by becoming religious, which is good: therefore, to 
become religious to get all these, is a good and pro- 
fitable design. 

* There is a fund of satirical humour in the supposed case here very 
gravely stated ; and if the author, in his accurate observations on mankind, 
selected his example from among the mercenaries that are the scandal of 
the established church, her most faithful friends will not greatly resent this 
conduct of a dissenter. The worthy clergyman seeks first (not ' the king- 
dom of God and his righteousness,' or the glory of God in the salvation of 
souls, but) a rich benefice : to attain this primary object, means must be 
used: and hypocritical pretensions to diligence, zeal, piety, with some 
change of doctrine, merely to please men, seem most likely to succeed , 
and so this most base, prevaricating, selfish and ungodly plan is adopted ! 
In how many thousand of instances has this been an awful reality] How 
often has it been pleaded for, as prudent and laudable, by men, not only pre- 
tending to common honesty and sincerity, but calling themselves the disci- 
ples of Jesus Christ ! 



236 THE PILGRIM'S PROGRESS. 

This answer, thus made by Mr. Money-love to Mr. 
By-ends' question, was highly applauded by them all : 
wherefore they concluded, upon the whole, that it was 
most wholesome and advantageous. And because, as 
they thought, no man was able to contradict it, and 
because Christian and Hopeful were yet within call, 
they jointly agreed to assault them with the question 
as soon as they overtook them; and the rather, be- 
cause they had opposed Mr. By-ends before. So they 
called after them, and they stopped and stood still till 
they came up to them: but they concluded, as they 
went, that not Mr. By-ends, but old Mr. Hold-the-world, 
should propound the question to them; because, as 
they supposed, their answer to him would be without 
the remainder of that heat that was kindled betwixt 
Mr. By-ends and them, at their parting a little before. 

So they came up to each other, and, after a short 
salutation, Mr. Hold-the-world propounded the question 
to Christian and his fellow, and bid them to answer it, 
if they could. 

Then said Christian, Even a babe in religion may 
answer ten thousand such questions. For if it be un- 
lawful to follow Christ for loaves, as it is, John vi. 26, 
how much more abominable is it to make of him and 
religion a stalking-horse to get and enjoy the world ! 
Nor do we find any other than heathens, hypocrites, 
devils, and witches, that are of this opinion. 

1. Heathens: for when Hamor and Shechem had 
a mind to the daughter and cattle of Jacob, and saw 
that there was no way for them to come at them, but 
by being circumcised ; they say to their companions, 
•"If every male of us be circumcised, as they are cir- 
cumcised, shall not their cattle and their substance, 



THE PILGRIM'S PROGRESS. 237 

and every beast of theirs, be ours ?" Their daughters 
and their cattle were that which they sought to obtain, 
and their religion the stalking-horse they made use of 
to come at them. Read the whole story, Genesis xxxiv. 
20—24. 

2. The hypocritical Pharisees were also of this reli- 
gion: long prayers were their pretence; but to get 
widows' houses was their intent, and greater damnation 
was from God their judgment/ 

3. Judas the devil was also of this religion : he was 
religious for the bag, that he might be possessed of 
what was put therein ; but he was lost, cast away, and 
the very son of perdition. 

4. Simon the wizard was of this religion too : for he 
would have had the Holy Ghost, that he might have 
got money therewith; and his sentence from Peter's 
mouth was according. 5 

5. Neither will it out of my mind, but that that man 
that takes up religion for the world, will throw away 
religion for the world ; for so surely as Judas designed 
the world in becoming religious, so surely did he also 
sell religion and his Master for the same. To answer 
the question therefore affirmatively, as I perceive you 
have done, and to accept of, as authentic, such answer, 
is both heathenish, hypocritical, and devilish ; and your 
reward will be according to your works. 

Then they stood staring one upon another, but had 
not wherewith to answer Christian. Hopeful also ap- 
proved of the soundness of Christian's answer; so 
there was a great silence among them. Mr. By-ends 
and his company also staggered and kept behind, that 
Christian and Hopeful might outgo them. Then said 

f Luke xx. 46, 47. g Acts. viii. 18—23. 



THE EASE THAT 
PILGRIMS HAVE IS 
BUT LITTLE IN 
THIS WORLD. 



238 THE PILGRIM'S PROGRESS. 

Christian to his fellow, If these men cannot stand be- 
fore the sentence of men, what will they do with the 
sentence of God ? And if they are mute when dealt 
with by vessels of clay, what will they do when 
they shall be rebuked by the flames of a devouring 
fire?* 

Then Christian and Hopeful outwent 
them again, and went till they came at a 
delicate plain, called Ease; where they 
went with much content : but that plain was but nar- 
row, so they were quickly got over it. Now, at the 
further side of that plain was a little hill, called Lucre, 
and in that hill a silver mine, which some of them that 
had formerly gone that way, because of the rarity of 
it, had turned aside to see ; but going too near the 
brim of the pit, the ground, being de- 
ceitful under them, broke, and they were 
slain : some also had been maimed there, and 

* God permits Satan to bait his own hook with some worldly advantage, 
in order to induce men to renounce their profession, expose their hypocrisy, 
or disgrace the gospel : and they (poor deluded mortals !) call it ' an open- 
ing of Providence.' The Lord indeed puts the object in their way, if they 
will break his commandments in order to seize upon it : but he does this in 
order to prove them, and to show whether they most love him or their 
worldly interests ; and it is the devil that tempts them to seize the advan- 
tage by sinful compliances or hypocritical pretences that he may ' take them 
captive at his will.' The arguments here adduced, by an admirable imita- 
tion of the pleas often used on such occasions, are only valid on the supposi- 
tion that religion is a mere external appearance, and has nothing to do with 
the state of the heart and affections ; and in short, that hypocrisy and piety 
are words precisely of the same meaning. Upon the whole, the answer of 
Christian, though somewhat rough, is so apposite and conclusive, that it is 
sufficient to fortify every honest and attentive mind against all the argu- 
ments, which the whole tribe of time-serving professors of Christianity, 
ever did, or ever can adduce, in support of their ingenious schemes and as- 
siduous efforts to reconcile religion with covetousness and love of the world, 
or to render them subservient to their secular interests. 



THE PILGRIM'S PROGRESS. 



239 



could not to their dying day be their own men 
again.* 

Then I saw in my dream, that a little off the road, 




over-against the silver mine, stood Demas 
(gentleman-like) to call passengers to 



HILL LUCRE. 



* When the church enjoys outward peace and prosperity (which has 
been generally but for a transient season,) they, who profess the gospel, are 
peculiarly exposed to the temptation of seeking worldly riches and distinc- 
tions which at other times were placed at such a distance as to lose most of 
their attractive influence ; and many in such circumstances are more discon- 
certed and disposed to murmur, if excluded from sharing these idolized prizes, 
than Christians appear to have been, under the most cruel persecutions. 
But the Hill Lucre, with the silver mine, is a little out of the Pilgrim's 
path, even in times of the greatest outward rest and security : and while 
those ' who will be rich fall into temptation and a snare, and into many 
foolish and hateful lusts, which drown men in destruction and perdition:' 
others, forgetting that ' the love of money is the root of all evil, having 
coveted after it, have erred from the faith, and pierced themselves through 
with many sorrows.' 



HE CALLS T 
CHRISTIAN AN 

HOPEFUL TO COM 
TO HIM. 



240 THE PILGRIM'S PROGRESS. 

come and see ; who said to Christian and his fellow, 
Ho! turn aside hither, and I will show 
you a thing.* 
Chr. What thing is so deserving as to turn us out 

of the way to see it 1 

* We know not in what way the love of this present world influenced 
Demas to forsake St. Paul : and it is not agreed whether he afterward re- 
pented, or whether he was finally an apostate : yet our author, is warranted 
by the general opinion in thus using his name, and afterward joining it with 
those of Gehazi, Judas, and others, who perished by that idolatry. The love 
of money does not always spring from a desire of covetously hoarding it: 
but often from a vain affectation of gentility which is emphatically implied 
by the epithet gentleman-like, bestowed on Demas. The connexions that 
professors form in a day of ease and prosperity, and the example of the world 
around them, and even that of numbers who would be thought to love the 
gospel, seduce them insensibly into a style of living that they cannot afford, 
in order to avoid the imputation of being sordid and singular. An increasing 
family insures additional expenses, and children genteelly educated naturally 
expect to be provided for accordingly. Thus debts are contracted and grad- 
ually accumulate : it is neither so easy nor reputable to retrench, as it was 
to launch out: and numerous tempters induce men thus circumstanced to 
turn aside to the Hill Lucre ; that is, to leave the direct path of probity and 
piety, that they may obtain supplies to their urgent and clamorous neces- 
sities. Young persons when they first set out in life, often lay the founda- 
tion for innumerable evils, by vainly emulating the expensive style of those 
in the same line of business, or the same rank in the community, who are 
enabled to support such expenses, either by extensive dealings or unjusti- 
fiable means. Many are the bankruptcies, which originate from this mis- 
taken conduct: and besides this, it is often found, that fair profits are inade- 
quate to uphold the appearance which was at first needlessly assumed; so 
that necessity is pleaded for engaging in those branches of trade, or seizing 
on those emoluments, which the conduct of worldly people screens from total 
scandal, but which are evidently contrary to the word of God, and the plain 
rule of exact truth and rectitude ; and which render their consciences very 
uneasy. But who can bear the mortification of owning himself poorer than 
he was thought to be 1 Who dare risk the consequences of being suspected 
to be insolvent 1 In these ensnaring circumstances, professed Christians, 
if not powerfully influenced by religious principles, will be almost sure to 
embrace Demas's invitation, along with By-ends, Money-love, and Save-all ; 
and if they be 'not drowned in destruction and perdition,' will 'fall into 
temptation and a snare, and pierce themselves through with many sorrows.' 



THE PILGRIM'S PROGRESS. 241 

Demas. Here is a silver mine, and some digging in it 
for treasure ; if you will come, with a little pains you 
may richly provide for yourselves. 

Then said Hopeful, Let us go see. 

Not I, said Christian, I have heard of this place 

It therefore is incumbent on every one, well to consider, that it is as unjust 
to contract debts for superfluous indulgences, or to obtain credit by false 
appearances of affluence, as it is to defraud by any other imposition : and 
that this kind of dishonesty makes way for innumerable temptations to more 
disgraceful species of the same crime : not to speak of its absolute inconsis- 
tency with piety and charity. 

But none are in this respect so much exposed as ministers and their fam- 
ilies, when, having no private fortune, they are situated among the affluent 
and genteel : and by yielding to this temptation, they are often incapacitated 
from paying their debts with punctuality : they are induced to degrade 
their office by stooping to unsuitable methods of extricating themselves out 
of difficulties, from which strict frugality would have preserved them, and 
by laying themselves under obligations to such men as are capable of abusing 
their purchased superiority ; and, above all, they are generally led to place 
their children in situations and connexions highly unfavourable to the inter- 
ests of their souls, in order to procure them a genteel provision. If we form 
our judgment on this subject from the Holy Scriptures, we shall not think 
of finding the true ministers of Christ among the higher classes in the com- 
munity, in matters of external appearance or indulgence. That informa- 
tion and learning which many of them have the opportimity of acquiring, 
may render them acceptable company to the affluent, especially to such as 
love them for their work's sake; and even the exercise of Christian tempers 
will improve the urbanity acquired by a liberal education, where faithfulness 
is not concerned. But if a minister thinks, that the attention of the great 
or noble requires him to copy their expensive style of living, he grievously 
mistakes the matter. For this will generally forfeit the opinion before en- 
tertained of his good sense and regard to propriety : and his official declara- 
tions, concerning the vanity of earthly things, and the Christian's indiffer- 
ence to them, will be suspected of insincerity ; while it is observed, that he 
conforms to the world, as far or even further than his circumstances will 
admit: and thus respect will often be changed into disgust. Nay, indeed, 
the superior orders in society do not choose to be too closely copied, in those 
things which they deem their exclusive privileges ; especially by one who, 
(they must think,) secretly depends on them to defray the expense of the 
intrusive competition. The consistent minister of Christ will certainly de- 
sire to avoid every thing mean and sordid, and to retrench in every other 
2F 



242 THE PILGRIM'S PROGRESS. 

before now, and bow many have there 

HOPEFDL TEMPT- ' •>. 

chris T ian°'holdI been slain ; and, besides, that treasure 
is a snare to those that seek it, for it 
hindereth them in their pilgrimage. 

Then Christian called to Demas, saying, Is not the 
place dangerous ? hath it not hindered many in their 
pilgrimage ? 

Demas. Not very dangerous, except to those that 
are careless. But withal he blushed as he spake. 

Then said Christian to Hopeful, Let us not stir a 
step, but still keep on our way.* 

way rather than exhibit the appearance of penury : but, provided he and his 
family can maintain a decent simplicity, and the credit of punctuality in his 
payments, he will not think of aspiring 1 any higher. If, in order to do this, 
he be compelled to exercise considerable self-denial, he will think little of it, 
while he looks more to Jesus and his Apostles, than to the few of a superior 
rank who profess the gospel : and could he afford something genteel and 
fashionable, he would deem it more desirable to devote a larger portion to 
pious and charitable uses, than to squander it in vain affectation. Perhaps 
Satan never carried a more important point, within the visible church, than 
when the opinion was adopted, that the clergy were gentlemen by profes- 
sion ; and when he led them to infer from it, that they and their families 
ought to live in a genteel and fashionable style. As the body of the clergy 
have been mostly but slenderly provided for, when they were thus taught 
to imitate the appearance of the affluent, the most effectual step was taken 
to reduce them to abject dependence ; to convert them into parasites and 
flatterers ; to render them very indulgent to the vices of the rich and great; 
or even to tempt them to become the instruments of accomplishing their 
ambitious and licentious designs; and no small part of the selfishness and 
artifices of the clergy, which are now made a pretext for abolishing the 
order, and even for renouncing Christianity, have in fact, originated from 
this fatal mistake. In proportion as the same principle is adopted by min- 
isters of any description, similar effects will follow ; and a degree of depen- 
dence, inconsistent with unembarrassed faithfulness, must be the consequence : 
nor can we in all cases, and without respect of persons, ' declare the whole 
counsel of God,' unless we be willing, if required, to be, and to appear as, 
the poor followers of Him ' who had not where to lay his head.' 

* Inexperienced believers are very liable to be seduced by the example 
and persuasions of hypocrites; and to deviate from the direct path, in order 



CHRISTIAN 
ROUNDETIi UP 

DEMAS. 



THE PILGRIM'S PROGRESS. 243 

Hope. I will warrant you, when By-ends comes up, 
if he hath the same invitation as we, he will turn in 
thither to see. 

Chr. No doubt thereof, for his principles lead him 
that way, and a hundred to one but he dies there. 

Then Demas called again, saying, But will you not 
come over and see ? 

Then Christian roundly answered, saying, Demas, 
thou art an enemy to the right ways of 
the Lord of this way, and hast been 
already condemned for thine own turning aside, by one 
of his Majesty's judges; 11 and why seekest thou to 
bring us into the like condemnation? Besides, if we 
at all turn aside, our Lord the King will certainly hear 
thereof, and will there put us to shame, where we 
would stand with boldness before him. 

Demas cried again, that he also was one of their 
fraternity; and that if they would tarry a little, he 
also himself would walk with them. 

Then said Christian, What is thy name ? Is it not 
the same by the which I have called thee ? 

Demas. Yes, my name is Demas ; I am the son of 
Abraham. 

Chr. I know you: Gehazi was your great-grand- 
father, and Judas your father, and you have trod in 
their steps. It is but a devilish prank that thou usest : 
thy father was hanged for a traitor, and thou deservest 
no better reward. 1 Assure thyself, that when we come 

h 2 Tim. iv. 10. i 2 Kings v. 20—27. Matt. xxvi. 14, 15. xxvii. 3—5. 

to obtain worldly advantages, by means that many men deem fair and hon- 
ourable. In this case the counsel and warnings of an experienced com- 
panion are of the greatest moment. 



244 THE PILGRIM'S PROGRESS. 

to the King, we will tell him of this thy behaviour. 
Thus they went their way. 

By this time By-ends and his companions were 
come again within sight, and they at the 
first beck went over to Demas. Now, 
whether they fell into the pit by looking over the brink 
thereof, or whether they went down to dig, or whether 
they were smothered in the bottom by the damps that 
commonly arise, of these things I am not certain ; but 
this I observed, that they never were seen again in the 
way. Then sang Christian : — 

By-ends and silver Demas both agree : 
One calls, the other runs, that he may be 
A sharer in his lucre ; so these do 
Take up in this world, and no further go. 

Now I saw, that just on the other side of this plain, 
e a the pilgrims came to a place where stood 
an old monument hard by the highway- 
side ; at the sight of which they were both concerned, 
because of the strangeness of the form thereof, for it 
seemed to them as if it had been a woman trans- 
formed into the shape of a pillar. Here, therefore, 
they stood looking and looking upon it, but could not 
for a time tell what they should make thereof. At 
last Hopeful espied, written above, upon the head 
thereof, a writing in an unusual hand ; but he, being- 
no scholar, called to Christian (for he was learned) to 
see if he could pick out the meaning : so he came, and 
after a little laying of the letters together, he found 
the same to be this, " Remember Lot's wife." So he 
read it to his fellow ; after which they both concluded, 
that that was the pillar of salt into which Lot's wife 
was turned, for her looking back with a covetous 



THEY SE 
STRANGE M( 

MENT. 



THE PILGRIM'S PROGRESS. 215 

heart, when she was going from Sodom for safety. 1 ' 
Which sudden and amazing sight gave them occasion 
for this discourse. 

Chr. Ah, my brother ! this is a seasonable sight : it 
came opportunely to us after the invitation which 
Demas gave us to come over to view the hill Lucre ; 
and had we gone over, as he desired us, and as thou 
wast inclined to do, my brother, we had, for aught I 
know, been made like this woman, a spectacle for 
those that shall come after to behold. 

Hope. I am sorry that I was so foolish, and am 
made to wonder that I am not now as Lot's wife ; for 
wherein was the difference betwixt her sin and mine ? 
She only looked back, and I had a desire to go see : 
let grace be adored, and let me be ashamed that ever 
such a thing should be in mine heart. 

Chr. Let us take notice of what we see here, for 
our help for time to come : this woman escaped one 
judgment, for she fell not by the destruction of Sodom, 
yet she was destroyed by another, as we see she is 
turned into a pillar of salt. 

Hope. True, and she may be to us both caution and 
example : caution, that we should shun her sin ; or a 
sign of what judgment will overtake such as shall not 
be prevented by this caution : so Korah, Dathan, and 
Abiram, with the two hundred and fifty men that 
perished in their sin, did also become a sign or ex- 
ample to others to beware. 1 But, above all, I muse at 
one thing, to wit, how Demas and his fellows can 
stand so confidently yonder to look for that treasure, 
which this woman but for looking behind her after, 
(for we read not that she stepped one foot out of the 

k Gen. xix. 26. 1 Num. xxvi. 9, 10. 



246 THE PILGRIM'S PROGRESS. 

way,) was turned into a pillar of salt ; especially since 
the judgment which overtook her, did make her an 
example within sight of where they are : for they 
cannot choose but see her, did they but lift up their 
eyes.* 

Chr. It is a thing to be wondered at, and it argueth 
that their hearts are grown desperate in the case ; and 
I cannot tell who to compare them to so fitly, as to 
them that pick pockets in the presence of the judge, or 
that will cut purses under the gallows. It is said of 
the men of Sodom, that " they were sinners exceed- 
ingly," because they were sinners " before the Lord," 
that is, in his eye-sight, and notwithstanding the kind- 
nesses that he had showed them ; for the land of 
Sodom was now like the garden of Eden heretofore. 111 
This, therefore, provoked him the more to jealousy, 
and made their plague as hot as the fire of the Lord 
out of heaven could make it. And it is most rationally 
to be concluded, that such, even such as these are, that 
shall sin in the sight, yea, and that too in despite of 
such examples that are set continually before them to 

m Gen. xiii. 10, 13. 

* It is indeed most wonderful that men, who profess to believe the Bible, 
can so confidently attempt to reconcile the love of the world with the ser- 
vice of God ; when the instructions, warnings and examples in the sacred 
volume, which show the fatal consequences of such endeavours, are so nu- 
merous, express, and affecting ! If Lot's wife, who merely hankered after 
the possessions she had left behind in Sodom, and looked back with a design 
of returning, was made a monument of the Lord's vengeance, and a warning 
to all future ages ; what will be the doom of those professed Christians, who 
habitually prefer worldly gain, or the vain pomp and indulgence that may 
be purchased with it, to the honour of Christ, and obedience to his most rea- 
sonable commandments'? The true cause of this infatuation is here as- 
signed : they 'do not lift up their eyes;' and it is to be feared most of them 
never will, before ' they lift them up in hell, being in torment.' 



THE PILGRIM'S PROGRESS. 247 

caution them to the contrary, must be partakers of 
severest judgments. 

Hope. Doubtless thou hast said the truth ; but what 
a mercy is it, that neither thou, but especially I, am 
not made myself this example ! This ministereth oc- 
casion to us to thank God, to fear before him, and 
always to remember Lot's wife. 

I saw then that they went on their way to a pleasant 
river, which David the king called "the a iuveii. 
river of God ;" but John, " the river of the water of 
life." 11 Now, their way lay just upon the bank of this 
river: here, therefore, Christian and his companion 
walked with great delight; they drank also of the 
water of the river, which was pleasant and enlivening 
to their weary spirits. Besides, on the banks of this 
river, on either side, were green trees tr EES by the 

7 ° RIVER. 

with all manner of fruit ; and the leaves 
they ate to prevent surfeits, and other tree!' 
diseases that are incident to those that heat their blood 
by travels. On either side of the river was also a 
meadow, curiously beautified with lilies ; 
and it was green all the year long. In 
this meadow they lay down and slept, for here they 
might lie down safely. When they awoke, they ga- 
thered again of the fruit of the trees, and drank again 
of the water of the river, and then lay down again to 
sleep. Thus they did several days and nights. Then 
they sang — 

Behold ye how these crystal streams do glide, 

To comfort pilgrims by the high-way side. 

The meadows green, besides their fragrant smell, 

Yield dainties for them ; and he who can tell 

What pleasant fruit, yea, leaves, these trees do yield, 

Will soon sell all, that he may bay this field. 



A MEADOW, IN 
WHICH THEY LIE 
DOWN TO SLEEP. 



248 THE PILGRIM'S PROGRESS. 

So when they were disposed to go on, (for they were 
not as yet at their journey's end,) they ate, and drank, 
and departed.* 

Now, I beheld in my dream, that they had not jour- 
neyed far, but the river and the way for a time parted, 
at which they were not a little sorry ; yet they durst 
not go out of the way. Now the way from the river 
was rough, and their feet tender by reason of their 
travels; so the souls of the pilgrims were much dis- 
couraged because of the way. p Wherefore, still as 
they went on, they wished for a better way. Now, a 



* When Abraham had given place to his nephew Lot, and receded from 
his interest for the credit of his religion, he was immediately favoured with 
a most encouraging vision. Thus the Pilgrims, having been enabled to re- 
sist the temptations to turn aside for lucre, were indulged with more abun- 
dant spiritual consolations. The Holy Spirit, the inexhaustible source of 
life, light, holiness and joy, is represented by the ' River of God ;' even 
that ' River of the water of life, clear as crystal, proceeding out of the 
throne of God and the Lamb.' All believers partake of his sacred influ- 
ences, which prepare the soul for heavenly felicity, and are earnests and 
pledges of it : but there are seasons when he communicates his holy com- 
forts in larger measure ; when the Christian sees such glory in the salva- 
tion of Christ; so clearly ascertains his interest in it; and realizes his obli- 
gations and privileges, with such lively exercises of adoring love, gratitude 
and joy, that he is raised above his darkness and difficulties ; enjoys sweet 
communion with God ; forgets, for the moment, the pain of former conflicts 
and the prospect of future trials ; finds his inbred corruptions reduced to a 
state of subjection, and his 'maladies healed by lively exercises of faith in 
the divine Saviour ; and anticipates with unspeakable delight the glory that 
shall be revealed. Then communion with humble believers, (the lilies that 
adorn the banks of the river,) is very pleasant ; and the soul's rest and sat- 
isfaction in God and his service are safe, and his calm confidence is well 
grounded ; being widely different from every species of carnal security. 
Had this River been intended as the emblem of pardon, justification and 
adoption, as some understand the passage, it would not have been thus oc- 
casionally introduced ; for these belong to believers at all times, without any 
interruption or variation : but the more abundant consolations of the Spirit 
are not vouchsafed in the same manner, and on them the actual enjoyment 
of our privileges in a great measure depends. 



THE PILGRIM'S PROGRESS. 249 

little before them, there was on the left hand of the 
road a meadow, and a stile to go over by-path meadow. 
into it, and that meadow is called By-path meadow. 
Then said Christian to his fellow, If this meadow lieth 
along by our way-side, let us go over into it. Then he 
went to the stile to see, and behold a one temptation 

M A K E S W AY KO U 

path lay along by the way on the other AN0THER - 
side of the fence. 'Tis according to my wish, said 
Christian; here is the easiest going; come, good 
Hopeful, and let us go over.* 

Hope. But, how if this path should lead us out of 
the way ? 

* Believers, even when in the path of duty, walking by faith, and sup- 
ported by the sanctifying influences of the Spirit, may be abridged of those 
holy consolations which they have experienced : and if this trial be accom- 
panied with temporal losses, poverty, sickness, the unkindness of friends or 
ill usage from the world, they may be greatly discouraged ; and Satan may 
have a special advantage in tempting them to discontent, distrust, envy or 
coveting. Thus, being more disposed to ' wish for a better way,' than to 
pray earnestly for an increase of faith and patience, they are tempted to 
look out for some method of declining the cross, or shifting the difficulty 
which wearies them : nor will it be long before some expedient for a tempo- 
rary relief will be suggested. The path of duty being rough, a by-path is 
discovered which seems to lead the same way : but, if they will thus turn 
aside, though they need not break through a hedge, they must go over a 
stile. The commandments of God mark out the path of holiness and safety : 
but a deviation from the exact strictness of them may sometimes be plaus- 
ible, and circumstances may seem to invite to it. Men imagine some provi- 
dential interposition, giving ease to the weary ; and they think that the pre- 
cept may be interpreted with some latitude, that prudence should be exer- 
cised, and that scrupulousness about little things is a mark of legality or 
superstition. Thus by 'leaning to their own understandings,' and 'trusting 
in their own hearts,' instead of asking counsel of the Lord, they hearken to 
the tempter. Nor is it uncommon for Christians of deeper experience, and 
more established reputation to mislead their juniors, by turning aside from 
the direct line of obedience. For the Lord leaves them to themselves, to 
repress their self-confidence, and keep them entirely dependent on him ; and 
thus teaches young converts to follow no man further than he follows 
Christ. 

2G 



STRONG CHIil; 
TIANS Hit LEA 
WEAK ONES OD 
(IF THE WAY. 



SEE WHAT IT IS 
TOO SUDDENLY TO 
FALL IN WITH 

STRANGERS. 



250 THE PILGRIM'S PROGRESS. 

That is not likely, said the other. Look, doth it not 
go along by the way-side ? So Hopeful, 
being persuaded by his fellow, went after 
him over the stile. When they were 
gone over, and were got into the path, they found it 
very easy for their feet ; and withal, they, looking be- 
fore them, espied a man walking as they did, and his 
name was Vain-Confidence : so they called after him, 
and asked him whither that way led. He 
said, To the Celestial Gate. Look, said 
Christian, did not I tell you so ? by this you may see 
we are right. So they followed, and he went before 
them. But behold the night came on, and it grew very 
dark ; so that they that went behind lost the sight of 
him that went before.* 

He therefore that went before, (Vain-Confidence by 
name,) not seeing the way before him, 
fell into a deep pit,* 1 which was on pur- 
pose there made by the Prince of those grounds, to 

q Isa. ix. 16. 

* It would not be politic in Satan to tempt believers at first to flagrant 
crimes at which their hearts revolt : and therefore he endeavours to draw 
them aside, under various pretences, intosuch plausible deviations as seem 
to be of no bad repute or material consequence. But every wrong step 
makes way for further temptations, and serves to render other sins appa- 
rently necessary : and if it be a deliberate violation of the least precept in 
the smallest instance, from carnal motives, it involves such self-will, unbe- 
lief, ingratitude, and worldly idolatry, as will most certainly expose the be- 
liever to sharp rebukes and painful corrections. The example also of vain 
pretenders to religion, of whom perhaps, at the first interview, too favoura- 
ble an opinion has been formed, helps to increase the confidence of him who 
has departed from the path of obedience : for these men often express the 
strongest assurance, and venture to violate the precepts of Christ, under 
pretence of honouring his free-grace, and knowing their liberty and priv- 
ilege ! But darkness must soon envelope all who follow such guides, and 
the most extreme distress and danger are directly in the way they take. 



A PIT TO CATCI 
THE VAIN-GLORI 
OCS IN. 



THE PILGRIM'S PROGRESS. 251 

catcli vain-glorious fools withal, and was dashed in 
pieces with his fall.* 

Now, Christian and his fellow heard him fall; so 
they called, to know the matter; but there was none 
to answer, only they heard a groaning. Then said 
Hopeful, Where are we now ? Then was his fellow 
silent, as mistrusting that he had led him out of the 
way: and now it began to rain, and thunder, and 
lighten in a most dreadful manner, and the water rose 
amain.t 

Then Hopeful groaned in himself, say- reasoning be - 

1 ° J T WEEN CHRIS- 

ing, Oh, that I had kept on my way ! ™ AND U0PE ' 

Chr. Who could have thought that this path should 
have led us out of the way ? 

Hope. I was afraid on't at the very first, and there- 
fore gave you that gentle caution. I would have spoke 
plainer, but that you are older than I. 

Chr. Good brother, be not offended ; I am sorry I 
have brought thee out of the way, and CHRISTUN , 3 RE . 
that I have put thee into such imminent ""?""hi« b F r° r 

THER OUT OF THE 

danger: pray, my brother, forgive me; WAY - 
I did not do it of an evil intent. 

Hope. Be comforted, my brother, for I forgive thee ; 
and believe, too, that this shall be for our good. 

* This circumstance may represent the salutary effects which are some- 
times produced on offending believers, by the awful death of some vain- 
glorious hypocrite, to whom they have given too much attention. The 
Lord, however, will in one way or other deliver his servants from the tem- 
porary prevalence of vain-confidence; while presumptuous transgressors 
perisli in the pit of darkness and despair. 

f The holy law condemns every transgression : when the Christian, 
therefore, has fallen into wilful sin, he is often led to fear that his faith is 
dead, that he is still under the law, and that his person as well as his con- 
duct is liable to its righteous condemnation. Thus he is brought back 
again, as it were, to the tempest, thunder and lightning of mount Sinai. 



THEY ARE IN 
GER OF DROWNIJ 
AS THEY GO B 



252 THE PILGRIM'S PROGRESS. 

Chr. I am glad I have with me a merciful brother : 
but we must not stand here; let us try to go back 
again. 

Hope. But, good brother, let me go before. 

Chr. No, if you please, let me go first, that, if there 
be any danger, I may be first therein ; because by my 
means we are both gone out of the way.* 

No, said Hopeful, you shall not go first ; for, your 
mind being troubled may lead you out of the way 
again. — Then, for their encouragement, they heard the 
voice of one saying, "Let thine heart be towards 
the highway; even the way that thou wentest, turn 
again." 1 But by this time the waters 
ack. were greatly risen, by reason of which 
the way of going back was very dangerous. (Then I 
thought, that it is easier going out of the way when 
we are in, than going in when we are out.) Yet they 
adventured to go back; but it was so dark, and the 
flood was so high, that in their going back they had 
like to have been drowned, nine or ten times.f 

r Jer. xxxi. 21. 

* This dialogue is very natural and instructive, and exhibits that spirit 
of mutual tenderness, forbearance, and sympathy, which becomes Christians 
in such perplexing circumstances. They, who have misled others into sin, 
should not only ask forgiveness of God, but of them also ; and they who 
have been drawn aside by the example and persuasion of their brethren, 
should be careful not to upbraid or discourage them, when they become 
sensible of their fault. 

f When such as have turned aside are called upon in Scripture to return 
to God and his ways, the exhortation implies a promise of acceptance to all 
who comply with it, and may be considered as immediately addressed to 
every one with whose character and situation it corresponds. It might be 
thought, indeed, that an experienced believer, when convinced of any sin, 
would find little difficulty in returning to his duty and recovering his peace. 
But a deliberate transgression, however trivial it might seem at the mo- 
ment, appears upon the retrospect to be an act of most ungrateful and ag- 



THE PILGRIM'S PROGRESS. 



253 



Neither could they, with all the skill they had, get 
again to the stile that night. Wherefore at last, light 
ing under a little shelter, they sat down 
there till the day-break : but being weary 
they fell asleep. Now, there was, not far from the 



THEY SLEEP 
THE GROUNDS 
GIANT DESl'AIR 




gravated rebellion ; so that it brings such darkness upon the soul, and guilt 
on the conscience, as frequently causes a man to suspect that all his religion 
has been a delusion. And. when he would attempt to set out anew, it oc- 
curs to him, that if all his past endeavours and expectations, for many years, 
have been frustrated, he can entertain little hope of better success here- 
after ; as he knows not how to use other means, or greater earnestness, than 
he has already employed, as he fears, to no purpose. Nor will Satan ever 
fail, in these circumstances, to pour in such suggestions as may overwhelm 
the soul with an apprehension that the case is hopeless, and God inexorable. 
The believer will not, indeed, be prevailed upon by these discouragements 
wholly to neglect all attempts to recover his ground : but he often resem- 
bles a man who is groping in the dark and cannot find his way, or who is 
passing through a deep and rapid stream, and struggling hard to keep his 
head above water. 



254 THE PILGRIM'S PROGRESS. 

place where they lay, a castle, called Doubting Castle, 
the owner whereof was Giant Despair ; and it was in 
his grounds they now were sleeping. Wherefore he 
getting up in the morning early, and walking up and 
down in his fields, caught Christian and Hopeful asleep 
in his grounds. Then with a grim and surly voice he 
bid them awake, and asked them whence they were, 
and what they did in his grounds. They told him they 
were pilgrims, and that they had lost their way. Then 
said the giant, You have this night tres- 
passed on me by trampling in, and lying 
on my grounds, and therefore you must 
go along with me. So they were forced to go, because 
he was stronger than they. They also had but little 
to say, for they knew themselves in a fault. The 
giant, therefore, drove them before him, and put them 
into his castle, into a very dark dungeon, nasty and 
stinking to the spirits of these two men.* 
Here then they lay from Wednesday 



HE FINDS THEM IN 
HIS GROUNDS, AND 
CARRIES THEM TO 
DOUBTINGCASTLE. 



THE GRIEVOUS 
NESS OF THEIR IM 
PRISON M EN T. 



* When David had fallen into the depths of sin and distress, he cried 
most earnestly to the Lord ; and Jonah did the same in the fish's helly. 
Extraordinary cases require singular diligence ; even as greater exertion is 
necessary to get out of a pit than to walk upon level ground. When be- 
lievers, therefore, have brought themselves, by transgressions, into great 
terror and anguish of conscience, it is foolish to expect that God will 're- 
store to them the joy of his salvation,' till they have made the most unre- 
served confessions of their guilt: humbly deprecated his deserved wrath in 
persevering prayer, and used peculiar diligence in every thing that accom- 
panies repentance and faith in Christ ; and tends to greater watchfulness, 
circumspection, and self-denial. But they often seek relief in a more com- 
pendious way : and, as they do not wholly omit their customary religious 
exercises, or vindicate and repeat their transgressions ; they endeavour to 
quiet themselves by general notions of the mercy of God through Jesus 
Christ, and the security of the new covenant ; and the storm in their con- 
sciences subsiding, they ' find a little shelter,' and ' wait for a more conve- 
nient opportunity' of recovering their former life and vigour in religion. 
Indeed the very circumstances which should excite us to peculiar earnest- 



THE PILGRIM'S PROGRESS. 255 

morning till Saturday night, without one bit of bread, 
or drop of drink, or light, or any to ask how they did : 
they were, therefore, here in evil case, and were far 
from friends and acquaintance. 3 Now in this place 

e Psalm lxx.wiii. 18. 

ness, tend, through the depravity of our nature, to blind and stupefy the 
heart : Peter and the other disciples ' slept for sorrow,' when they were 
more especially required ' to watch and pray, that they might not enter into 
temptation.' Such repeated sins and mistakes bring believers into deep 
distress. Growing more and more heartless in religion, and insensible in 
a most perilous situation, they are led habitually to infer that they are 
hypocrites ; that the encouragements of Scripture belong not to them ; that 
prayer itself will be of no use to them : and, when they are at length 
brought to reflection, they are taken prisoners by Despair, and shut up in 
Doubting Castle. This case should be carefully distinguished from Chris- 
tian's terrors in the City of Destruction, which induced him to ' flee from 
the wrath to come ;' from the Slough of Despond, into which he fell when 
diligently seeking salvation; from the burden he carried to the cross; from 
his conflict with Apollyon, and his troubles in the Valley of the Shadow of 
Death ; and even from the terrors that seized him and Hopeful in By-path- 
meadow, which would have speedily terminated if they had not slept on 
forbidden ground, and stopped short of the refuge the Lord hath provided. 
Despair, like a tremendous giant, will at last seize on the souls of all unbe- 
lievers : and when Christians conclude, from some aggravated and pertina- 
cious misconduct, that they belong to that company, even their acquaintance 
with the Scripture will expose them to be taken captive by him. They do 
not indeed fall and perish with Vain-confidence : but for a season they find 
it impossible to rise superior to prevailing gloomy doubts bordering on de- 
spair, or to obtain the least comfortable hope of deliverance, or encourage- 
ment to use the proper means of seeking it. Whenever we deliberately 
quit the plain path of duty, to avoid hardship and self-denial, we trespass 
en Giant Despair's grounds ; and are never out of his reach till renewed 
exercises of deep repentance and faith in Christ, producing unreserved obe- 
dience, especially in that instance where before we refused it, have set our 
feet in the highway we had forsaken. This we cannot attain to, without 
the special grace of God, which he may not see good immediately to com- 
municate ; in the mean time every effort must be accompanied with dis- 
couragement and distress: but if, instead of persevering, amidst our anxious 
fears, to cry to him for help, and wait his time of showing mercy, we en- 
deavour to bolster up some false confidence, and take shelter in a refuge of 
lies, the event will be such as is here described. It will be in vain, after 



256 THE PILGRIM'S PROGRESS. 

Christian had double sorrow, because it was through 
his unadvised counsel that they were brought into this 
distress.* 

Now Giant Despair had a wife, and her name was 
Diffidence : so, when he was gone to bed, he told his 
wife what he had done ; to wit, that he had taken a 
couple of prisoners, and cast them into his dungeon for 
trespassing on his grounds. Then he asked her also 
what he had best do further to them ? So she asked 
what they were, whence they came, and whither they 
were bound; and he told her. Then she counselled 
him, that when he arose in the morning he should beat 
them without mercy. So when he arose, he getteth 

such perverseness, to pretend that we have inadvertently mistaken our 
way : ' our own hearts will condemn us ;' how then can ' we have confi- 
dence toward God, who is greater than our hearts, and knoweth all things'!' 
the grim Giant will prove too strong for us, and shut us up in his noisome 
dungeon, and the recollection of our former hopes and comforts will only 
serve to aggravate our wo. These lines are here inserted : — 
' The Pilgrims now, to gratify the flesh, 
Will seek its ease, but, oh ! how they afresh 
Do thereby plunge themselves new griefs into ! 
Who seek to please the flesh themselves undo.' 
* Perhaps the exact time, from Wednesday morning till Saturday night, 
was mentioned, under the idea that it was as long as life can generally be 
supported in such a situation. The believer may be brought by wilful sin 
to such a condition that, to his own apprehension, destruction is inevitable. 
Even a true Christian may sink so low as to have no light or comfort from 
the Scriptures and the Holy Spirit; nothing to sustain his almost expiring 
faith and hope ; no help or pity from his brethren, but severe censures or 
more painful suspicions ; the horrors of an accusing conscience, the dread 
of God as an enemy, connected with sharp and multiplied corrections in his 
outward circumstances ; and all this as the price of the ease or indulgence 
obtained by some wilful transgression ! Now who that really believes this, 
will take encouragement to sin from the doctrine of final perseverance! 
Would a man, for a trivial gain, leap down a precipice, even if he could be 
sure that he should escape with his life 1 No, the dread of the anguish of 
broken bones, and of being made a cripple to the end of his days, would 
effectually secure him from such a madness. 



ON THURSDAY 
GIANT DESPAIR 
BEATS HIS PRI- 
SONERS. 



KHLTHE.MSEH 



THE PILGRIM'S PROGRESS. 257 

him a grievous crab-tree cudgel, and goes down into the 
dungeon to them, and there first falls to rating of them 
as if they were dogs, although they gave him never a 
word of distaste : then he falls upon them, 
and beats them fearfully, in such sort that 
they were not able to help themselves, or to turn them 
upon the floor. This done, he withdraws, and leaves 
them there to condole their misery, and to mourn 
under their distress : so all that day they spent their 
time in nothing but sighs and bitter lamentations. 
The next night she, talking with her husband further 
about them, and understanding that they were yet 
alive, did advise him to counsel them to make away 
with themselves. So, when morning was 
come, he goes to them in a surly manner 
as before, and perceiving them to be very 
sore with the stripes that he had given them the day 
before, he told them, that since they were never like 
to come out of that place, their only way would be 
forthwith to make an end of themselves, either with 
knife, halter, or poison : For why, said he, should you 
choose to live, seeing it is attended with so much 
bitterness? But they desired him to let them go. 
With that he looked ugly upon them, and, rushing to 
them, had doubtless made an end of them himself, but 
that he fell into one of his fits, (for he T „ ECIU , TSO „. 

, . ;1 (. n . TIMES HAS KITS. 

sometimes, in sunshiny weather, tell into 
fits,) and lost for a time the use of his hands. Where- 
fore he withdrew, and left them, as before, to consider 
what to do.* Then did the prisoners consult between 

* Despair seldom fully seizes any man in this world ; and the strongest 

hold it can get of a true believer amounts only to a prevailing distrust of 

God's promises, with respect to his own case : for this is accompanied by 

some small degree of latent hope, discoverable in its effects, though unper- 

2H 



258 THE PILGRIM'S PROGRESS. 

themselves whether it was best to take his counsel, or 
no ; and thus they began to discourse : 

Brother, said Christian, what shall we do? The 
life that we now live is miserable. For my part, I 
christian know not whether it is best, to live thus, 
or to die out of hand ; " my soul chooseth 
strangling rather than life," 1 and the grave is more 
easy for me than this dungeon! Shall we be ruled 
by the giant ? 

Hope. Indeed our present condition is dreadful, and 
death would be far more welcome to me than thus for 
ever to abide: but yet let us consider; the Lord of 
the country to which we are going hath said, " Thou 
shalt do no murder ;" no, not to another man's person ; 
much more then are we forbidden to take his counsel 
to kill ourselves. Besides, he that kills another can 
but commit murder upon his body ; but, for one to kill 
himself, is to kill body and soul at once. And, more- 
over, my brother, thou talkest of ease in 
the grave; but hast thou forgotten the 
hell whither for certain the murderers go ? for " no 



ceived amidst the distressing feelings of the heart. Perhaps this was in- 
tended in the allegory hy the circumstance of Despair's doing nothing to 
the Pilgrims, save at the instance of his wife Diffidence. Desponding fears, 
when they so prevail as to keep men from prayer, make way for temptations 
to suicide, as the only relief from misery : but when there is any true faith, 
however it may seem wholly out of exercise, the temptation will be eventu- 
ally overcome, provided actual insanity do not intervene ; and this is a very 
uncommon case among religious people, whatever slanders their enemies 
may circulate, in order to prejudice men's minds against the truth. Most, 
if not all, modern editions read, ' for he sometimes in sunshiny weather 
fell into fits :' but the words in sunshiny weather, are not in the old edition 
before me. If the author afterward added them, he probably intended to 
represent those transient glimpses of hope, which preserve believers from 
such dire extremities in their most discouraged seasons. 



THE PILGRIM'S TROGRESS. 239 

murderer hath eternal life," &c. And let us consider 
again, that all the law is not in the hand of Giant 
Despair: others, so far as I can understand, have 
been taken by him as well as we, and yet have escaped 
out of his hands. Who knows but that God, who 
made the world, may cause that Giant Despair may 
die, or that, at some time or other, he may forget to 
lock us in; or that he may in a short time have 
another of his fits before us, and may lose the use of 
his limbs? And if ever that should come to pass 
again, for my part, I am resolved to pluck up the 
heart of a man, and to try my utmost to get from 
under his hand. I was a fool that I did not try to do 
it before : but, however, my brother, let us be patient, 
and. endure a while; the time may come that may 
give us a happy release; but let us not be our own 
murderers. With these words Hopeful at present 
did moderate the mind of his brother; so they con- 
tinued together in the dark that day, in their sad and 
doleful condition.* 

* They, who have long walked with stable peace in the ways of God, are 
often known to be more dejected, when sin hath filled their consciences 
with remorse, than younger professors are ; especially if they have caused 
others to offend, or brought reproach on the gospel. Their recent conduct, 
as inconsistent with their former character and profession, seems a decided 
proof of self-deception ; they deem it hopeless to begin all over again ; 
Satan endeavours to the utmost to dishearten new converts by their ex- 
ample ; and the Lord permits them to be overwhelmed for a time with dis- 
couragement, for a warning to others ; to vindicate the honour of his truth 
which they have disgraced ; to counterpoise such attainments or services, as 
might otherwise ' exalt them above measure ;' and to show that none has 
any strength independent of Him, and that he can make use of the feeble 
to assist the strong, when he sees good. Hopeful's arguments against self- 
murder are conclusive: doubtless men in general venture on that awful 
crime, either disbelieving or forgetting the doctrine of Scripture concerning 
a future and eternal state of retribution. It is greatly to be wished, that all 
serious persons would avoid speaking of self-murderers, as having put an 



260 THE PILGRIM'S PROGRESS. 

Well, towards evening the giant goes down into the 
dungeon again, to see if his prisoners had taken his 
counsel: but when he came there, he found them 
alive ; and, truly, alive was all, for now, what for want 
of bread and water, and by reason of the wounds they 
received when he beat them, they could do little but 
breathe. But, I say, he found them alive ; at which 
he fell into a grievous rage, and told them that, seeing 
they had disobeyed his counsel, it should be worse 
with them than if they had never been born. 

At this they trembled greatly, and I think that 
Christian fell into a swoon; but, coming a little to 
himself again, they renewed their discourse about the 
giant's counsel : and whether yet they had best take it, 
or no. Now, Christian again seemed for doing it, but 
Hopeful made his second reply as followeth : 

My brother, said he, rememberest thou not how 

hopeful com- valiant thou hast been heretofore ? Apol- 

bv RT c S aui1 a for N lyon could not crush thee,. nor could all 

MER THINGS TO ^ 

REMEMBRANCE. fj^ fa^ fa^ [jg^ qj. ggg^ Q j. fggj jjj 

the Valley of the Shadow of Death ; what hardship, 
terror, and amazement, hast thou already gone 
through, and art thou now nothing but fears ? Thou 
seest that I am in the dungeon with thee, a far weaker 
man by nature than thou art ; also this giant hath 
wounded me as well as thee, and hath also cut off the 
bread and water from my mouth, and with thee I 

end to their existence ; which certainly tends to mislead the mind of the 
tempted, into very erroneous misapprehensions on this most important sub- 
ject. This discourse aptly represents the fluctuation of men's minds under 
great despondency ; their struggles against despair, with purposes at some 
future opportunity to seek deliverance ; their present irresolution ; and the 
way in which feeble hopes, and strong fears of future wrath keep them 
from yielding to the suggestions of the enemy. 



THE PILGRIM'S PROGRESS. 261 

mourn without the light. But let us exercise a little 
more patience ; remember how thou played st the man 
at Vanity Fair, and wast neither afraid of the chain 
nor cage, nor yet of bloody death : wherefore let us, 
(at least to avoid the shame that becomes not a Chris- 
tian to be found in,) bear up with patience as well as 
we can.* 

Now, night being come again, and the giant and his 
wife being in bed, she asked him concerning the pri- 
soners, and if they had taken his counsel : to which he 
replied, They are sturdy rogues, they choose rather to 
bear all hardships than to make away with themselves. 
Then said she, Take them into the castle-yard to- 
morrow, and show them the bones and skulls of those 
thou hast already dispatched, and make them believe, 
ere a week comes to an end, thou wilt tear them in 
pieces, as thou hast done their fellows before them.t 



* Serious recollection of past conflicts, dangers, and deliverances, is pe- 
culiarly useful to encourage confidence in the power and mercy of God, and 
patient waiting for him in the most difficult and perilous situations : and 
conference with our brethren, even if they too are under similar trials, is a 
very important means of resisting the devil, when he would tempt us to re- 
nounce our hope, and have recourse to desperate measures. 

f The Scripture exhibits some examples of apostates who have died in 
despair, (as king Saul and Judas Iscariot ;) and several intimations are given 
of those, to whom nothing ' remains but a certain fearful looking for of 
judgment and fiery indignation.' A few instances also have been recorded 
in different ages, of notorious apostates, who have died in blasphemous rage 
and despair. These accord to the man in the iron cage at the house of the 
Interpreter, and are awful warnings to all professors, ' while they think they 
stand, to take heed lest they fall.' But the hypocrite generally overlooks 
the solemn caution ; and the humble Christian, having a tender conscience, 
and an acquaintance with the deceitfulness of his own heart, is very apt to 
consider his wilful transgression as the unpardonable sin, and to fear, lest 
the doom of former apostates will at length be his own. This seems in- 
tended, by the Giant showing the Pilgrims the bones of those he had slain, 
in order to induce them to self-murder. 



ON SATURDAY THE 
GIANT THREATEN- 
ED THAT SHORTLY 
HE WOULD PULL 
THEM IN PIECES. 



262 THE PILGRIM'S PROGRESS. 

So when the morning was come, the giant goes to 
them again, and takes them into the castle-yard, and 
shows them as his wife had bidden him. These, said 
he, were pilgrims, as you are, once, and 
they trespassed on my grounds, as you 
have done; and when I thought fit, I 
tore them in pieces ; and so within ten days I will do 
you. Get you down to your den again : and with that 
he beat them all the way thither. They lay, therefore, 
all day on Saturday in a lamentable case, as before. 
Now, when night was come, and when Mrs. Diffidence 
and her husband the giant were got to bed, they began 
to renew their discourse of their prisoners ; and, withal, 
the old giant wondered that he could neither by his 
blows nor counsel bring them to an end. And with 
that his wife replied, I fear, said she, that they live in 
hopes that some will come to relieve them, or that they 
have picklocks about them, by the means of which they 
hope to escape. And sayest thou so, my dear ? said 
the giant ; I will therefore search them in the morning. 
Well, on Saturday, about midnight, they began to 
pray, and continued in prayer till almost break of day. # 



* Perhaps the author selected ' Saturday at midnight' for the precise time 
when the prisoners hegan to pray, in order to intimate, that the return of 
the Lord's day, and that preparation which serious persons are reminded to 
make for its sacred services, are often the happy means of recovering those 
that have fallen into sin and despondency. Nothing will be effectual for 
the recovering of the fallen, till they ' begin to pray' with fervency, impor- 
tunity, and perseverance. Ordinary diligence will in this case be unavail- 
ing : they have sought ease to the flesh, when they ought to have ' watched 
unto prayer ;' and they must now watch and pray when others sleep : and 
they must struggle against reluctancy, and persist in repeated approaches 
to the mercy-seat, till they obtain a gracious answer. But such is our na- 
ture and situation, that in proportion as we have special need for earnest- 
ness in these devout exercises, our hearts are averse to them. The child, 
while obedient, anticipates the pleasure of meeting his affectionate parent ; 



Y IN' CHRIS- 
BOSOM, 
LLED PROMISE, 
* H S A N Y I. o C K 
DOUBTING CAS- 



THE PILGRIM'S PROGRESS. 263 

Now, a little before it was day, good Christian, 
as one half amazed, brake out into this passionate 
speech : What a fool, quoth he, am I, thus to lie in a 
stinking dungeon, when I may as well walk at liberty ! 
I have a key in my bosom, called Pro- * * E 
mise, that will, I am persuaded, open 
any lock in Doubting Castle. Then said 
Hopeful, That's good news, good brother, pluck it out 
of thy bosom, and try. 

Then Christian pulled it out of his bosom, and began 
to try at the dungeon door, whose bolt, as he turned 
the key, gave back, and the door flew open with ease, 
and Christian and Hopeful both came out. Then he 
went to the outward door that leads into the castle- 
yard, and with his key opened that door also. After 
that, he went to the iron gate, for that must be opened 
too; but that lock went very hard; yet the key did 
open it. Then they thrust open the gate to make their 
escape with speed ; but that gate as it opened made 
such a creaking, that it waked Giant Despair, who 
hastily rising to pursue his prisoners, felt his limbs to 
fail, for his fits took him again, so that he could by no 
means go after them. Then they went on, and came 



but, when conscious of having offended, he, from shame, fear, and pride, 
hides himself, and keeps at a distance. Thus unbelief, g*rilt, and a proud 
aversion to unreserved self-abasement, wrought on by Satan's temptations, 
keep even the believer, when he has fallen into any aggravated sin, from 
coming to his only Friend, and availing himself of his sole remedy : ' He 
keeps silence, though his bones wax old with his roaring all the day long.' 
(Psalm xxxii. 3 — 5.) But when stoutness of spirit is broken down, and a 
contrite believing frame of mind succeeds, the offender begins to cry fer- 
vently to God for mercy, with humiliating confessions, renewed application 
to the blood of Christ, and perseverance amidst delays and discourage- 
ments : and then it will not be very long ere he obtain complete de- 
liverance. 



A PILLi 

:d by c 

iND HIS FELLOW. 



264 THE PILGRIM'S PROGRESS. 

to the King's highway, and so were safe, because they 
were out of his jurisdiction. 

Now, when they were gone over the stile, they 
began to contrive with themselves what they should do 
at that stile to prevent those that shall come after 
from falling into the hand of Giant Despair. So they 
.r erect- consented to erect there a pillar, and to 

HRISTIAN _ L 

engrave upon the side thereof this sen- 
tence, " Over this stile is the way to Doubting Castle, 
which is kept by Giant Despair, who despiseth the 
King of the Celestial Country, and seeks to destroy 
his holy pilgrims." Many, therefore, that followed 
after, read what was written, and escaped the danger.* 
This done, they sang as follows — 

Out of the way we went, and then we found 

What 'twas to tread upon forbidden ground : 

And let them that come after have a care 

Lest heedlessness make them as we to fare : 

Lest they, for trespassing-, his prisoners are, 

Whose castle's Doubting, and whose name's Despair. 

* The promise of eternal life, to every one without exception, who be- 
lieves in Christ, is especially intended by the key ; but without excluding 
any other of ' the exceeding great and precious promises' of the gospel. 
The believer, being enabled to recollect such as peculiarly suit his case, 
and conscious of cordially desiring the promised blessings, has the ' key in 
his bosom, which will open any lock in Doubting Castle :' and while he 
pleads the promises in faith, depending on the merits and atonement of 
Emmanuel, ' coming to God through him ;' he gradually resumes his con- 
fidence, and begins to wonder at his past despondency. Yet remains of 
unbelief, recollection of his aggravated guilt, and fear lest he should pre- 
sume, often render it difficult for him entirely to dismiss discouraging doubts. 
But let it especially be noted that the faith which delivered the Pilgrims 
from Giant Despair's castle, induced them without delay to return into the 
highway of obedience, and to walk in it with more circumspection than 
before, no more complaining of its roughness ; and to devise every method 
of cautioning others against passing over the stile into By-path-meadow. 
Whereas a dead faith and a vain confidence keep out all doubts and fears, 
even on forbidden ground, and under the walls of Despair's castle ; till at 






IIP 
I . i 





RE RE- 
FRESHED IN THE 
DNTAINS. 



THE PILGRIM'S PROGRESS. 2G5 

They went then till they came to the Delectable 
Mountains, which mountains belong to 
the Lord of the hill of which we have 
spoken before ; so they went up to the mountains, to 
behold the gardens and orchards, the vineyards and 
fountains of water; where also they they 
drank, and washed themselves, and did 
freely eat of the vineyards. Now, there were on the 
tops of these mountains Shepherds feeding their flocks, 
and they stood by the highway side. The pilgrims, 
therefore, went to them, and leaning upon their staves, 
(as is common with weary pilgrims when they stand to 
talk with any by the way,) they asked 
" Whose Delectable Mountains are these ? 
and whose be the sheep that feed upon them ? " 

Shep. These mountains are Emmanuel's Land, and 
they are within sight of his city ; and the sheep also 
are his, and he laid down his life for them. u * 

u John x. 11, 15. 

length the poor deluded wretch is unexpectedly and irresistibly seized upon, 
and made his prey. And if Christians follow Vain-confidence, and endea- 
vour to keep up their hopes when neglecting their known duty ; let them 
remember, that, (whatever some men may pretend,) they will surely be 
thus brought acquainted with Diffidence, immured in Doubting Castle, and 
terribly bruised and frighted by Giant Despair ; nor will they be delivered 
till they have learned, by painful experience, that the assurance of hope is 
inseparably connected with the self-denying obedience of faith and love. 

* When offending Christians are brought to deep repentance, renewed 
exercises of lively faith, and willing obedience in those self-denying duties 
which they had declined, the Lord ' restores them the joy of his salvation,' 
and their former comforts become more abundant and permanent. The De- 
lectable Mountains seem intended to represent those calm seasons of peace 
and comfort, which consistent believers often experience in their old age. 
They have survived, in a considerable degree, the vehemence of their 
youthful passions, and have honourably performed their parts in the active 
scenes of life : they are established, by long experience, in the simplicity 
of dependence and obedience: the Lord graciously exempts them from 
21 



266 THE PILGRIM'S PROGRESS. 

Chr. Is this the way to the Celestial City ? 

Shep. You are just in your way. 

Chr. How far is it thither ? 

Shep. Too far for any but those that shall get 
thither indeed.* 

Chr. Is the way safe or dangerous ? 

Shep. Safe for those for whom it is to be safe; "but 
transgressors shall fall therein." v 

v Hos. xiv. 9. 
peculiar trials and temptations : their acquaintance with the ministers and 
people of God is enlarged, and they possess the respect, confidence, and 
affection of many esteemed friends : they have much leisure for communion 
with God, and the immediate exercises of religion: and they often con- 
verse with their brethren on the loving kindness and truth of the Lord till 
' their hearts burn within them.' Thus ' leaning on their staves,' depending 
on the promises and perfections of God in assured faith and hope, they an- 
ticipate their future happiness ' with joy unspeakable and full of glory.' 
These things are represented under a variety of external images, according 
to the nature of an allegory. The Shepherds and their flocks denote the 
more extensive acquaintance of many aged Christians with the ministers 
and churches of Christ, the Chief Shepherd, ' who laid down his life for the 
sheep.' This is ' Emmanuel's land ;' for, being detached from worldly en- 
gagements and connexions, they now spend their time almost wholly among 
the subjects of the Prince of Peace, and as in his more especial presence. 

The following lines are added here, as before : — 

' Mountains delectable they now ascend, 
Where Shepherds be, which to them do commend 
Alluring things, and things that cautions are : 
Pilgrims are steady kept by faith and fear.' 

* The certainty of the final perseverance of true believers is continually 
exemplified in their actually persevering, notwithstanding all imaginable 
inward and outward impediments. Many hold the doctrine who are not 
interested in the privilege ; and whose conduct eventually proves that they 
1 had no root in themselves :' but the true believer acquires new strength by 
his very trials and mistakes, and possesses increasing evidence that the new 
covenant is made with him ; for, ' having obtained help of God,' he still 
' continues in Christ's word,' and ' abides in him :' and, while temptations, 
persecutions, heresies, and afflictions, which stumble transgressors and de- 
tect hypocrites, tend to quicken, humble, sanctify, and establish him, he 
may assuredly conclude, that ' he shall be kept by the power of God, 
through faith, unto salvation.' 



THE PILGRIM'S PROGRESS. 267 

Chr. Is there in this place any relief for pilgrims 
that arc weary and faint in the way ? 

Shep. The Lord of these mountains hath given U s 
a charge, " not to be forgetful to entertain strangers ;" w 
therefore the good of the place is before you. 

I saw also in my dream, that, when the Shepherds 
perceived that they were wayfaring men, they also put 
questions to them, (to which they made answer, as in 
other places,) as, Whence came you ? and, How got 
you into the way ? and, By what means have you so 
persevered therein ? for but few of them that begin to 
come hither do show their face on these mountains. 
But when the Shepherds heard their an- THE SHEPHERDS 
swers, being pleased therewith, they WELC0METHEM - 
looked very lovingly upon them, and said, Welcome to 
the Delectable Mountains. 

The Shepherds, I say, whose names were Knowledge, 
Experience, Watchful, and Sincere,* took 
them by the hand, and had them to their 

w Heb. xiii. 2. 

* These names imply much useful instruction, both to ministers and 
Christians, by showing them what endowments are most essential to the 
pastoral office. The attention given to preachers should not be propor- 
tioned to the degree of their confidence, vehemence, accomplishments, 
graceful delivery, eloquence, or politeness; but to that of their knowledge 
of the Scriptures, and of every subject that relates to the glory of God and 
the salvation of souls; their experience of the power of divine truth in 
their own hearts, of the faithfulness of God to his promises, of the believer's 
conflicts, difficulties, and dangers, and of the manifold devices of Satan to 
mislead, deceive, pervert, defile, or harass the souls of men ; their watch- 
fulness over the people, as their constant business and unremitted care, to 
caution them against every snare, and to recover them out of every error 
into which they may be betrayed ; and their sincerity, as manifested by a 
disinterested, unambitious, unassuming, patient, and affectionate conduct ; 
by proving that they deem themselves bound to practise their own instruc- 
tions, and by a uniform attempt to convince the people, that they ' seek not 
theirs, but them.'' 



7HEY ARE SHOWN 

ORDERS. 



268 THE PILGRIM'S PROGRESS. 

tents, and made them partake of that which was ready 
at present. They said, moreover, We would that you 
should stay here awhile, to be acquainted with us, and 
yet more to solace yourselves with the good of these 
Delectable Mountains. Then they told them, that they 
were content to stay. And so they went to their rest 
that night, because it was very late. 

Then I saw in my dream, that in the morning the 
Shepherds called up Christian and Hopeful to walk with 
them upon the mountains. So they went forth with 
them, and walked a while, having a pleasant prospect 
on every side. Then said the Shepherds one to an- 
other, Shall we show these pilgrims some 
wonders ? So, when they had concluded 
to do it, they had them first to the top of a hill, called 
the mountain Error, which was very steep on the far- 
thest side, and bid them look down to the 
bottom. So Christian and Hopeful looked down, and 
saw at the bottom several men dashed all to pieces by 
a fall that they had from the top. Then said Christian, 
What meaneth this ? The Shepherds answered, Have 
you not heard of them that were made to err, by 
hearkening to Hymeneus and Philetus, x as concerning 
the faith of the resurrection of the body? They 
answered, Yes. Then said the Shepherds, Those that 
you see lie dashed in pieces at the bottom of this 
mountain are they ; and they have continued to this 
day unburied, as you see, for an example to others, to 
take heed how they clamber too high, or how they 
come too near the brink of this mountain.* 

x 2 Tim. ii. 17, 18. 

* Human nature always verges to extremes. In former times the least 
deviation from an established system of doctrine was reprobated as a damna- 
ble heresy ; and some persons, even at this day, tacitly laying claim to 



THE PILGRIM'S PROGRESS. 269 

Then I saw that they had them to the top of another 
mountain, and the name of that is Caution, modkt caution. 
and bid them look afar off; which when they did, 
they perceived, as they thought, several men walking 
up and down among the tombs that were there : and 
they perceived that the men were blind, because they 
stumbled sometimes upon the tombs, and because they 
could not get out from among them. Then said Chris- 
tian, What means this ? 

infallibility, deem every variation from their standard an error, and every 
error inconsistent with true piety. But the absurdity and bad effects of this 
bigotry having been discovered and exposed, it has become far more com- 
mon to consider indifference about theological truth, as essential to candour 
and liberality of sentiment; and to vilify, as narrow-minded bigots, all who 
' contend earnestly for the faith once delivered to the saints,' however averse 
they may be to persecution, or disposed to benevolence towards such as 
differ from them. Thus the great end for which prophets and apostles were 
inspired, martyrs shed their blood, and the Son of God himself came into 
the world and died on the cross, is pronounced a matter of no moment ! 
revelation is virtually rejected ! (for we may know, without the Bible, that 
men ought to be sober, honest, sincere, and benevolent;) and those princi- 
ples, from which all genuine holiness must arise, are contemned as enthu- 
siasm and foolishness ! Some errors may indeed consist with true faith : 
(for who will say that he is in nothing mistaken 1) yet no error is absolutely 
harmless; all must in one way or other, originate from a wrong state of 
mind or a faulty conduct, and proportionably counteract the design of reve- 
lation : and some are absolutely inconsistent with repentance, humility, faith, 
hope, love, spiritual worship, and holy obedience, and consequently incom- 
patible with a state of acceptance and salvation. These are represented by 
' the hill Error,' and a scriptural specimen is adduced. Professed Christians 
fall into delusions by indulging self-conceit, vain-glory, and curiosity: by 
' leaning to their own understandings,' and ' intruding into the things they 
have not seen, vainly puffed up by their fleshly mind,' and by speculating on 
subjects which are too deep for them. For the fruit of ' the tree of know- 
ledge,' in respect of religious opinions not expressly revealed, is still for- 
bidden ; and men vainly thinking it ' good for food, and a tree to be desired 
to make one wise ;' and desiring ' to be as gods,' understanding and account- 
ing for every thing ; fall into destructive heresies, do immense mischief, and 
become awful examples for the warning of their contemporaries and 
successors. 



270 THE PILGRIM'S PROGRESS. 

The Shepherds then answered, Did you not see, a 
little below these mountains, a stile that led into a 
meadow, on the left hand of this way? They an- 
swered, Yes. Then said the Shepherds, From that 
stile there goes a path that leads directly to Doubting 
Castle, which is kept by Giant Despair, and these men 
(pointing to them among the tombs) came once on 
pilgrimage, as you do now, even till they came to that 
same stile. And, because the right way was rough in 
that place, they chose to go out of it into that mea- 
dow, and there were taken by Giant Despair, and cast 
into Doubting Castle ; where, after they had a while 
been kept in the dungeon, he at last did put out their 
eyes, and led them among those tombs, where he has 
left them to wander to this very day, that the saying 
of the wise man might be fulfilled, "He that wan- 
dereth out of the way of understanding shall remain 
in the congregation of the dead." y Then Christian 
and Hopeful looked one upon another, with tears 
gushing out, but yet said nothing to the Shepherds.* 

y Prov. sxi. 16. 

* Many professors, turning aside from the line of conscientious obedience 
to escape difficulties, experience great distress of .mind ; which not being 
able to endure, they desperately endeavour to disbelieve or pervert all they 
have learned concerning religion : thus they are blinded by Satan through 
their despondings, and are given over to strong delusions, as the just pun- 
ishment of their wickedness. Notwithstanding their profession, and the 
hopes long formed of them, they return to the company of those who are 
dead in sin, and buried in worldly pursuits ; differing from them merely in a 
few speculative notions, and being far more hopeless than they. This is 
not only the case with many, at the first beginning of a religious profession, 
as of Pliable at the Slough of Despond, but with some at every stage of 
the journey. Such examples may very properly demand our tears of godly 
sorrow and fervent, gratitude ; when we reflect on our own misconduct, and 
the loving kindness of the Lord, who hath made us to differ, by first im- 
planting, and then preserving, faith in our hearts. 



THE PILGRIM'S PROGRESS. 271 

Then I saw in my dream, that the Shepherds had 
them to another place, in a bottom, where was a door 
in the side of a hill ; and they opened the door, and bid 
them look in. They looked in, therefore, and saw that 
within it was very dark and smoky ; they also thought 
that they heard there a rumbling noise, as of fire, and 
a cry of some tormented; and that they smelt the 
scent of brimstone. Then said Christian, What means 
this? The Shepherds told them, This is a by-way™ hell. 
a by-way to hell, a way that hypocrites go in at; 
namely, such as sell their birthright, with Esau ; such 
as sell their Master, with Judas ; such as blaspheme 
the gospel, with Alexander ; and that lie and dissemble, 
with Ananias, and Sapphira his wife. 

Then said Hopeful to the Shepherds, I perceive that 
these had on them, even every one, a show of pilgrim- 
age, as we have now; had they not? 

Shep. Yes, and held it a long time too. 

Hope. How far might they go on in pilgrimage in 
their day, since they, notwithstanding, were thus 
miserably cast away? 

Shep. Some further, and some not so far as these 
mountains. 

Then said the pilgrims one to the other, We had 
need to cry to the Strong for strength. 

Shep. Ay, and you will have need to use it when 
you have it too.* 



* No man can see the heart of another, or certainly know him to be a true 
believer: it is, therefore, proper to warn the most approved persons, 'while 
they think they stand, to take heed lest they fall.' Such cautions, with the 
diligence, self-examination, watchfulness and prayer which they excite, are 
the means of perseverance and establishment to the upright. An event may 
be certain in itself, and yet inseparable from the method in which it is to be 
accomplished ; and it may appear very uncertain to the persons concerned, 



272 THE PILGRIM'S PROGRESS. 

By this time the pilgrims had a desire to go for- 
ward, and the Shepherds a desire they should; so 
they walked together towards the end of the moun- 
tains. Then said the Shepherds one to another, Let 
us here show the pilgrims the gates of 
the Celestial City, if they have skill to 
look through our perspective-glass. The pilgrims lov- 
ingly accepted the motion : so they had them to the 
top of a high hill, called Clear, and gave them the 
glass to look. 

Then they tried to look, but the remembrance of 
the fruits of that last thing that the Shepherds had 
shown them made their hands shake ; by 
means of which impediment they could not look stea- 
dily through the glass;* yet they thought they saw 
something like the gate, and also some of the glory of 
the place. Then they went away, and sang this song : 

Thus by the Shepherds secrets are revealed, 
Which from all other men are kept concealed : 
Come to the Shepherds then, if you would see 
Things deep, things hid, and that mysterious be. 

When they were about to depart, one of the Shep- 

especially if they yield to remissness ; so that prayer to the Almighty God 
for strength, with continual watchfulness and attention to every part of 
practical religion, is absolutely necessary to ' the full assurance of hope unto 
the end.' 

* Such is the infirmity of our nature, even when in a measure renovated, 
that it is almost impossible for us vigorously to exercise one holy affection, 
without failing in some other. When we confide in God, with assured faith 
and hope, we commonly are defective in reverence, humility, and caution: 
on the other hand, a jealousy of ourselves, and a salutary fear of coming 
short or drawing back, generally weaken confidence in God, and interfere 
with a joyful anticipation of our future inheritance. But, notwithstanding 
this deduction, through our remaining unbelief, such experiences are very 
advantageous. — ' Be not high-minded, but fear :' for ' blessed is he that 
feareth always.' 



THE COUNTRY OF 
CONCEIT, OUT OF 
WHICH CAME I G- 
N O R A N C E. 



c h r i s t i a. i 
ignorance 
some talk. 



THE PILGRIM'S PROGRESS. 273 

herds gave them a note of the way. A TW0 . F01D 

Another of them bid them beware of the 
flatterer. The third bid them take heed that they 
slept not upon the enchanted ground. And the fourth 
bid them God speed. So I awoke from my dream. 

And I slept, and dreamed again, and saw the same 
two pilgrims going down the mountains along the high- 
way towards the city. Now, a little below these moun- 
tains, on the left hand, lieth the country 
of Conceit, from which country there 
comes into the way in which the pilgrims 
walked a little crooked lane. Here, therefore, they 
met with a very brisk lad that came out of that 
country, and his name was Ignorance.* 
So Christian asked him from what parts 
he came, and whither he was going ? 



* Multitudes of ignorant persons entirely disregard God and religion ; and 
others have a show of piety, which is grave, reserved, austere, distant, and 
connected with contemptuous enmity to evangelical truth. But there are 
some persons of a sprightly disposition, who are more conceited and vain- 
glorious than haughty and arrogant: who think well of themselves, and pre- 
sume on the good opinion of their acquaintance ; who are open and commu- 
nicative, though they expose their ignorance continually ; who fancy them- 
selves very religious, and expect to be thought so by others ; who are willing 
to associate with evangelical professors, as if they all meant the same thing ; 
and who do not express contempt or enmity, unless urged to it in self- 
defence. This description of men seems to be represented by the character 
next introduced, about which the author has repeatedly bestowed much 
pains. Christian had soon done with Obstinate and Worldly-wise-man: 
for such men, being outrageous against the gospel, shun all intercourse 
with established believers, and little can be done to warn or undeceive 
them: but brisk, conceited, shallow persons, who are ambitious of being 
thought religious, are shaken off with great difficulty; and they are con- 
tinually found among the hearers of the gospel. They often intrude them- 
selves at the most sacred ordinances, when they have it in their power; 
and sometimes are favourably thought of, till further acquaintance proves 
2K 



274 THE PILGRIM'S PROGRESS. 

Ignor. Sir, I was born in the country that lieth off 
there a little on the left hand, and I am going to the 
Celestial City. 

Chr. But how do you think to get in at the gate ? 
for you may find some difficulty there. 

As other good people do, said he. 

Che,. But what have you to show at that gate, that 
the gate should be opened to you ? 

Ignor. I know my Lord's will, and have been a good 
liver ; I pay every man his own ; I pray, 
fast, pay tithes, and give alms, and have 
left my country for whither I am going. 

Chr. But thou earnest not in at the Wicket-gate 
that is at the head of this way ; thou earnest in hither 
through that same crooked lane ; and therefore I fear, 
however thou mayest think of thyself, when the 
reckoning-day shall come, thou wilt have laid to thy 
charge that thou art a thief and a robber, instead of 
getting admittance into the city. 

Ignor. Gentlemen, ye be utter strangers to me, I 
know you not ; be content to follow the 
religion of your country, and I will follow 



THE GROOND! 
OF IGNORANCE': 
HOPE. 



HE TELLETH 
EVERY ONE HE IS 
BUT A FOOL. 



their entire ignorance. Pride in one form or another, is the universal 
fault of human nature ; but the frivolous vain-glory of empty talkers differs 
exceedingly from the arrogance and formal self-importance of Scribes and 
Pharisees, and arises from a different constitution and education, and 
other habits and associations. This is the town of Conceit, where igno- 
rance resided. A lively disposition, a weak capacity, a confused judgment, 
the want of information about religion and almost every other subject, a 
proportionable blindness to all these defects, and a pert forward self-suffi- 
ciency, are the prominent features in this portrait : and if a full purse, 
secular influence, the ability of conferring favours, and the power to excite 
fears, be added, the whole receives its highest finishing. With these 
observations on this peculiar character, and a few hints as we proceed, 
the plain language of the author on this subject will be perfectly intelligi- 
ble to the attentive reader. 



THE PILGRIM'S PROGRESS. 275 

the religion of mine. I hope all will be well. And, as 
for the gate that you talk of, all the world knows that 
it is a great way off of our country. I cannot think 
that any man in all our parts doth so much as know 
the way to it ; nor need they matter whether they do 
or no, since we have, as you see, a fine pleasant green 
lane that comes down from our country, the next way 
into the way. 

When Christian saw that the man was wise in his 
own conceit, he said to Hopeful, whisperingly, " There 
is more hope of a fool than of him;" z and said, more- 
over, " When he that is a fool walketh by the way, his 
wisdom faileth him, and he saith to every one that he 
is a fool." a What ! shall we talk further 
with him, or outgo him at present, and 
so leave him to think of what he hath heard already, 
and then stop again for him afterwards, and see if by 
degrees we can do any good to him? Then said 
Hopeful — 

Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good counsel to embrace, lest he remain 
Still ignorant of what's the chiefest gain. 
God saith, those that no understanding have, 
Although he made them, them he will not save. 

He further added, It is not good, I think, to say so 
to him all at once ; let us pass him by, if you will, and 
talk to him anon, even as he is " able to bear it." # 

So they both went on, and Ignorance he came after. 

% Prov. sx vi. 12. a Eccl. x. 3. 

* It is best not to converse much at once with persons of this character : 
but after a few warnings to leave them to their reflections: for their self- 
conceit is often cherished by altercations, in which they deem themselves 
very expert, however disgusting their discourse may prove to others. 



THE DESTROC 
•ION OF ONE TURN 
.WAY. 



276 THE PILGRIM'S PROGRESS. 

Now, when they had passed him a little way, they 
entered into a very dark lane, where they met a man 
whom seven devils had bound with seven strong cords, 
and were carrying him back to the door that they 
saw on the side of the hill. b Now, good Christian 
began to tremble, and so did Hopeful his companion ; 
yet as the devils led away the man, Christian looked to 
see if he knew him ; and he thought it might be one 
Turn-away, that dwelt in the town of 
Apostasy. But he did not perfectly see 
his face, for he did hang his head like a thief that is 
found. But being gone past, Hopeful looked after him, 
and spied on his back a paper with this inscription, 
" Wanton professor, and damnable apostate." * 

Then said Christian to his fellow, Now I call to 
remembrance that which was told me, of 
a thing that happened to a good man 
hereabout. The name of the man was 

b Matt. xii. 45. Prov. v. 22. 

* The dark lane seems to mean a season of prevalent impiety, and of 
great affliction to the people of God. Here the impartial author takes 
occasion to contrast the character of Ignorance with that of Turn-away. 
Loose evangelical professors look down with supercilious disdain on those 
who do not understand the doctrines of grace ; and think themselves more 
enlightened, and better acquainted with the liberty of the gospel, than 
more practical Christians : but in dark times wanton professors often turn 
out damnable apostates, and the detection of their hypocrisy makes them 
ashamed to show their faces among those believers, over whom they be- 
fore affected a kind of superiority. When convictions subside, and Christ 
has not set up his kingdom in the heart, the unclean spirit resumes his 
former habitation, and ' takes to himself seven other spirits more wicked 
than himself,' who bind the poor wretch faster than ever in the cords of 
sin and delusion ; so that his last state is more hopeless than the first. 
Such apostasies make the hearts of the upright to tremble ; but a recol- 
lection of the nature of Turn-a way's profession and confidence gradually 
removes their difficulties, and they recover their hope, and learn to take 
heed to themselves. 



THE PILGRIM'S PROGRESS. 277 

Little-Faith ; but a good man, and he dwelt in the town 
of Sincere. The thing was this : — at the entering in 
at this passage, there comes down from broadway-gate. 
Broadway-gate a lane called Dead-man's- dead-man's-lane. 
lane ; so called because of the murders that are com- 
monly done there; and this Little-Faith going on 
pilgrimage, as we do now, chanced to sit down there, 
and sleep : now there happened at that time to come 
down the lane from Broadway-gate, three sturdy 
rogues, and their names were Faint-Heart, Mistrust, 
and Guilt, three brothers ; and they spying Little-Faith 
where he was, came galloping up with speed. Now, 
the good man was just awakened from his sleep, and 
was getting up to go on his journey. So they came 
up all to him, and with threatening language bid him 
stand. At this, Little-Faith looked as white as a 
clout, and had neither power to fight nor fly. Then 
said Faint-heart, Deliver thy purse ; but 
he making no haste to do it (for he was 
loth to lose his money,) Mistrust ran up 
to him, and thrusting his hand into his pocket, pulled 
out thence a bag of silver. Then he cried 
out, "Thieves, thieves!" With that, 
Guilt, with a great club that was in his hand, struck 
Little-Faith on the head, and with that blow felled him 
flat to the ground ; where he lay bleeding as one that 
would bleed to death * All this while the thieves stood 

* The ensuing episode concerning Little-faith was evidently intended 
to prevent weak Christians being dismayed by the awful things spoken of 
hypocrites and apostates. In times of persecution, many who seemed to 
be religious, openly return into the broad way to destruction ; and thus 
Satan murders the souls of men, by threatening to kill their bodies. This 
is Dead-man's-lane, leading back to Broadway-gate. All true believers 
are indeed preserved from drawing back to perdition : but the weak in 



LITTLE-FAITH 
ROBBED BY FAINT- 
HEART, MISTRUST, 
AND GOILT. 



THEY GET AWAY 
HIS SILVER, AND 
KNOCK HIM DOWN. 



LITTLE-FAIT 
LOST NOT HI 
BEST THINGS. 



278 THE PILGRIM'S PROGRESS. 

by. But at last, they hearing that some were upon the 
road, and fearing lest it should be one Great Grace, 
that dwells in the town of Good Confidence, they be- 
took themselves to their heels, and left this good man 
to shift for himself.* Now, after a while, Little-Faith 
came to himself, and, getting up, made shift to scramble 
on his way. This was the story. 

Hope. But did they take from him all that ever he 
had? 

Cmt. No; the place where his jewels were, they 
never ransacked ; so those he kept still. 
But, as I was told, the good man was much 
afflicted for his loss, for the thieves got most of his 
spending-money. That which they got not (as I said) 
were jewels; also he had a little odd money left, but 

faith, being faint-hearted, and mistrusting the promises and faithfulness of 
God, are betrayed into sinful compliances or negligences ; they lie down 
to sleep when they have special need to watch and be sober ; they conceal 
or perhaps deny their profession, are timid and negligent in duty ; or in 
other respects act contrary to their consciences, and thus contract guilt. 
So that Faint-heart threatens and assaults them; Mistrust plunders them; 
and Guilt beats them down, and makes them almost despair of life. As 
the robbery was committed in the dark lane before mentioned, this seems 
to have been the author's precise meaning: but any unbelieving fears, 
that induce men to neglect the means of grace, or to adopt sinful expe- 
dients of securing themselves, which on the review bring guilt and terror 
to their consciences, may also be intended. 

* As these robbers represent the inward effects of unbelief and diso- 
bedience, and not any outward enemies, Great-grace may be the emblem 
of those believers or ministers, who, having honourably stood their ground, 
endeavour to restore the fallen in the spirit of meekness, by suitable 
encouragements. The compassionate exhortations or honourable examples 
of such eminent Christians keep the fallen from entire despondency, and 
both tend to bring them to repentance, and to inspire them when pen- 
itent, and trembling at the word of God, with some hope of finding mercy 
and grace in this time of urgent need ; which seems to be allegorically 
represented by the flight of the robbers, when they heard that Great-grace 
was on the road. 



LITTLE-FAITIT 
FORCED TO BEO 
TO HIS JOURNEY'S 
END. 



E KEPT NOT HIS 
ST THINGS BY 
S OWN CUNNING. 



THE PILGRIM'S PROGRESS. 279 

scarce enough to bring him to his journey's end. c Nay, 

(if I was not misinformed,) he was forced 

to beg as he went, to keep himself alive, 

for his jewels he might not sell ; but, beg 

and do what he could, he went, as we say, with many 

a hungry belly the most part of the rest of the way. 

Hope. But is it not a wonder they got not from him 
his certificate, by which he was to receive his ad- 
mittance at the Celestial Gate ? 

Chr. It is a wonder : but they got not that, though 
they missed it not through any good cun- 
ning of his ; for he, being dismayed with 
their coming upon him, had neither power nor skill to 
hide any thing : so it was more by good providence 
than by his endeavour that they missed of that good 
thing. d 

Hope. But it must needs be a comfort to him, that 
they got not this jewel from him. 

Chr. It might have been great comfort to him, had 
he used it as he should; but they that told me the 
story said, that he made but little use of it all the rest 
of the way, and that because of the dismay that he had 
in their taking away his money. Indeed, he forgot it 
a great part of the rest of his journey ; and besides, 
when at any time it came into his mind, and he began 
to be comforted therewith, then would fresh thoughts 
of his loss come again upon him, and these thoughts 
would swallow up all. 

Hope. Alas, poor man! this could not HE IS PITIED 
but be a great grief to him. 

Chr. Grief! ay, a grief indeed. Would it not have 
been so to any of us, had we been used as he, to be 



c 1 Pet. iv. 18. (1 2 Tim. i. 14. 2 Pet. 



280 THE PILGRIM'S PROGRESS. 

robbed and wounded too, and that in a strange place, 
as he was ? It is a wonder he did not die with grief, 
poor heart ! I was told that he scattered almost all 
the rest of the way with nothing but doleful and bitter 
complaints : telling also to all that overtook him, or 
that he overtook in the way as he went, where he was 
robbed, and how; who they were that did it, and what 
he had lost ; how he was wounded, and that he hardly 
escaped with life.* 

Hope. But it is a wonder that his necessity did not 
put him upon selling or pawning some of his jewels, 
that he might have wherewith to relieve himself on 
his journey. 

Chr. Thou talkest like one upon whose head is the 

christian re- shell to this very day : for what should he 

Low VE J<?R HI n N F fD- pawn them? or to whom should he sell 

VISEBLJ SPEAK- 

INO - them ? In all that country where he was 

robbed, his jewels were not accounted of; nor did he 
want that relief which could from thence be ad- 
ministered to him. Besides, had his jewels been 
missing at the gate of the Celestial City, he had (and 
that he knew well enough) been excluded from an 

* The believer's union with Christ, and the sanctification of the Spirit, 
sealing his acceptance and rendering him meet for heaven, are his inval- 
uable and unalienable jewels. But he may by sin lose his comforts, and 
not be able to perceive the evidences of his own safety : and even when 
again enabled to hope that it will be well with him in the event ; he may 
be so harassed by the recollection of the loss he has sustained, the effects 
of his misconduct on others, and the obstructions he hath thrown in the 
way of his own comfort and usefulness, that his future life may be ren- 
dered a constant scene of disquietude and painful reflections. Thus the 
doctrine of the believer's final perseverance is both maintained and guarded 
from abuse : and it is not owing to a man's own care, but to the Lord's free 
mercy, powerful interposition, and the engagements of the new covenant, 
that unbelief and guilt do not rob him of his title to heaven, as well as 
of his comfort and confidence. 



A DISCOURSE 
ABOUT ESAU AND 
LITTLE-FAITH. 



THE PILGRIM'S PROGRESS. 281 

inheritance there ; and that would have been worse to 
him than the appearance and villany of ten thousand 
thieves. 

Hope. Why art thou so tart, my brother? Esau 
sold his birthright, and that for a mess of pottage; 6 
and that birthright was his greatest jewel : and if he, 
why might not Little-Faith do so too ? 

Chr. Esau did sell his birthright indeed, and so do 
many besides, and by so doing exclude 
themselves from the chief blessing, as 
also that caitiff did : but you must put a difference 
betwixt Esau and Little-Faith, as also betwixt their 
estates. Esau's birthright was typical, but Little- 
Faith's jewels were not so. Esau's belly 
was his god, but Little-Faith's belly was 
not so. Esau's want lay in his fleshly appetite, Little- 
Faith's did not so. Besides, Esau could see no further 
than to the fulfilling of his lusts : " For I am at the 
point to die, (said he,) and what good will this birth- 
right do me ?" f But Little-Faith, though it was his lot 
to have but a little faith, was by his little faith kept 
from such extravagances, and made to see and prize 
his jewels more, than to sell them as Esau did his birth- 
right. You read not any where that Esau 
had faith, no, not so much as a little; 
therefore no marvel, if, where the flesh only bears 
sway, (as it will in that man where no faith is to 
resist,) if he sells his birthright, and his soul and all, 
and that to the devil of hell ; for it is with such as it 
is with the ass, "who in her occasions cannot be 
turned away:" s when their minds are set upon their 
lusts, they will have them, whatever they cost. But 

e Heb. xii. 16. f Gen. xxv 3<? g Jcr. ii. 24. 

2L 



282 THE PILGRIM'S PROGRESS. 

Little-Faith was of another temper ; his mind was on 
little-faith things divine : his livelihood was upon 

COULD NOT LIVE ° r 

tage esaus P0T ' things that were spiritual and from 
above : therefore, to what end should he that is of such 
a temper sell his jewels, (had there been any that 
would have bought them,) to fill his mind with empty 
things ? Will a man give a penny to fill his belly with 
a comparison hay? or can you persuade the turtle- 

BETWEEN THE J ./ JF 

the T cro d w. ve AND dove to live upon carrion, like the crow ? 
Though faithless ones can, for carnal lusts, pawn, or 
mortgage, or sell what they have, and themselves out- 
right to boot, yet they that have faith, saving faith, 
though but a little of it, cannot do so. Here, there- 
fore, my brother, is thy mistake.* 

Hope. I acknowledge it ; but yet your severe reflec- 
tion had almost made me angry. 

Chr. Why, I did but compare thee to some of the 
birds that are of the brisker sort, who will run to and 
fro in untrodden paths with the shell upon their heads. 
But pass by that, and consider the matter under debate, 
and all shall be well betwixt thee and me. 

Hope. But, Christian, these three fellows, I am per- 
suaded in my heart, are but a company of 

HOPEFDL ■' JT «/ 

swaggers. cowards : would they have run else, think 
you, as they did, at the noise of one that was coming 
on the road? Why did not Little-Faith pluck up a 
greater heart ? He might, methinks, have stood one 
brush with them, and have yielded when there had 
been no remedy. 

* Many professors, meeting with discouragements, give up their religion 
for the sake of this present world : but, if any thence argue, that true 
believers will copy their example, they show that they are neither well 
established in judgment, nor deeply acquainted with the nature of the 
divine life, or the objects of its supreme desires and peculiar fears. 



THE PILGRIM'S PROGRESS. 283 

Chr. That they are cowards, many have said, but 
few have found it so in the time of trial. 
As for a great heart, Little-Faith had T °* R °°,s but*" 
none ; and I perceive by thee, my bro- 
ther, hadst thou been the man concerned, thou art but 
for a brush and then to yield. And verilv, 

^ -' WE HAVE MORE 

since this is the height of thy stomach 

now they are at a distance from us, 

should they appear to thee as they did to him, they 

might put thee to second thoughts. 

But consider again, they are but journeymen 
thieves ; they serve under the king of the bottomless 
pit, who, if need be, will come to their aid himself, and 
his voice is as the roaring of a lion. 11 I myself have 
been eno-a^ed as this Little-Faith was: christian tells 

00 HIS OWN EXP E- 

and I found it a terrible thing. These ™ CE IN THIS 
three villains set upon me, and I beginning like a 
Christian to resist, they gave but a call, and in came 
their master: I would, as the saying is, have given my 
life for a penny ; but that, as God would have it, I was 
clothed with armour of proof. Ay, and yet, though I 
was so harnessed, I found it hard work to quit myself 
like a man: no man can tell what in that combat 
attends us, but he that hath been in the battle himself. 

Hope. Well, but they ran, you see, when they did 
but suppose that one Great-Grace was in the way. 

Chr. True, they have often fled, both they and their 
master, when Great-Grace hath but appeared : and no 
marvel, for he is the King's champion; THE KIN0 , S CHAM . 
but, I trow, you will put some difference 
between Little-Faith and the King's champion. All 
the King's subjects are not his champions; nor can 



284 THE PILGRIM'S PROGRESS. 

they, when tried, do such feats of war as he. Is it 
meet to think that a little child should handle Goliath 
as David did ; or that there should be the strength of 
an ox in a wren ? Some are strong, some are weak ; 
some have great faith, some have little; this man was 
one of the weak, and therefore he went to the wall. 

Hope. I would it had been Great-Grace, for their 
sakes. 

Chr. If it had been he, he might have had his hands 
full : for I must tell you, that though Great-Grace is 
excellent good at his weapons, and has, and can, so 
long as he keeps them at sword's point, do well enough 
with them, yet if they get within him, even Faint- 
Heart, Mistrust, or the other, it shall go hard but they 
will throw up his heels : and when a man is down, you 
know, what can he do ? 

Whoso looks well upon Great-Grace's face, will see 
those scars and cuts there, that shall easily give de- 
monstration of what I say. Yea, once I heard that he 
should say, (and that when he was in the combat,) 
" We despaired even of life." How did these sturdy 
rogues and their fellows make David groan, mourn, 
and roar! Yea, Heman, and Hezekiah too, though 
champions in their days, were forced to bestir them 
when by these assaulted; and yet, notwithstanding, 
they had their coats soundly brushed by them. Peter, 
upon a time, would go try what he could do; but 
though some do say of him that he is the prince of 
the apostles, they handled him so, that they made him 
at last afraid of a sorry girl. 

Besides, their king is at their whistle ; he is never 
out of hearing ; and if at any time they be put to the 
worst, he, if possible, comes in to help them : and of 



THE PILGRIM'S PROGRESS. 285 

him it is said, " the sword of him that 
lavcth at him cannot hold ; the spear, the 
dart, nor the habergeon : he esteemeth iron as straw, 
and brass as rotten wood: the arrow cannot make him 
fly, sling-stones are turned with him into stubble ; darts 
are counted as stubble : he laugfheth at the shaking of 
a spear." 1 What can a man do in this case? It is 
true, if a man could at every turn have Job's horse, 
and had skill and courage to ride him, he might do 
notable things: for "his neck is clothed the excellent 

™ METTLETHATIS 

with thunder; he will not be afraid as a IN J0ES H0RSE - 
grasshopper ; the glory of his nostrils is terrible ; he 
paweth in the valley, and rejoiceth in his strength ; he 
goeth on to meet the armed men : he mocketh at fear, 
and is not affrighted, neither turneth he back from the 
sword : the quiver rattleth against him, the glittering 
spear and the shield : he swalloweth the ground with 
fierceness and rage, neither believeth he that it is the 
sound of the trumpet. He saith among the trumpets, 
Ha, ha ! and he smelleth the battle afar off, the 
thunder of the captains, and the shoutings." 1 " 

But, for such footmen as thou and I are, let us never 
desire to meet with an enemy, nor vaunt as if we could 
do better, when we hear of others that have been 
foiled ; nor be tickled at the thoughts of our own man- 
hood, for such commonly come by the worst when 
tried. Witness Peter, of whom I made mention be- 
fore : he would swagger, ay, he would ; he would, as 
his vain mind prompted him to say, do better and 
stand more for his Master than all men : but who so 
foiled and run down by those villains as he 1 

When, therefore, we hear that such robberies are 



286 THE PILGRIM'S PROGRESS. 

done on the King's highway, two things become us to 
do : First, to go out harnessed, and to be sure to take 
a shield with us : for it was for want of that, that he 
who laid so lustily at Leviathan could not make him 
yield ; for, indeed, if that be wanting, he fears us not 
at all. Therefore he that had skill hath said, "Above 
all, take the shield of faith, wherewith ye shall be able 
to quench all the fiery darts of the wicked." 1 * 

It is good also that we desire of the King a convoy, 

it is good to yea, that he will go with us himself. This 

made David rejoice when in the Valley 

of the Shadow of Death ; and Moses was rather for 

dying where he stood, than to go one step without his 

1 Eph. vi. 16. 

* Young- converts often view temptations, conflicts, and persecutions, in 
a very different light than experienced believers do. Warm with zeal, and 
full of confidence, which they imagine to be wholly genuine, and knowing 
comparatively little of their own hearts, or the nature of the Christian 
conflict, they resemble new recruits, who are apt to boast what great things 
they will do : but the old disciple, though much stronger in faith, and pos- 
sessing habitually more vigour of holy affection, knows himself too well to 
boast, and speaks with modesty of the past, and diffidence of the future ; 
like the veteran soldier, of approved valour, who has often been in actual 
service. They, who have boasted beforehand what they would do and 
suffer, rather than deny the faith, have generally either proved apostates, or 
been taught their weakness by painful experience. And when a real be- 
liever has thus fallen, the recollection of past boastings adds to his remorse 
and terror ; and Satan will attempt to drive him to despair : so that, indeed, 
'no man can tell what in such a combat attends us, but he that has been in 
the battle himself.' Even they, who were most remarkable for strength 
of faith, have often been overcome in the hour of temptation ; and, when 
guilt got v/ithin them, they found it no easy matter to recover their hope 
and comfort : how then can the weak in faith be expected to overcome in 
such circumstances'? The accommodation of the passages from Job to this 
conflict, seems merely intended to imply, that the assaults of Satan on 
these occasions, are more terrible than any thing in the visible creation can 
be : and that every possible advantage will be needful in order to withstand 
in the evil day. 



THE PILGRIM'S PROGRESS. 287 

God. m O my brother, if he will but go along with us, 
what need we be afraid of ten thousand that shall set 
themselves against us? But without him, the proud 
helpers fall under the slain. n * 

I, for my part, have been in the fray before now ; 
and though, through the goodness of Him that is best, 
I am, as you see, alive, yet I cannot boast of my man- 
hood. Glad shall I be, if I meet with no more such 
brunts; though I fear we are not got beyond all 
danger. However, since the lion and the bear have 
not as yet devoured me, I hope God will also deliver 
us from the next uncircumcised Philistine. Then sang 
Christian — 

" Poor Little-Faith ! hast heen among the thieves \ 
Wast robbed 1 Remember this, ' whoso believes,' 
And get more faith ; then shall you victors be 
Over ten thousand — else scarce over three." 

So they went on, and Ignorance followed. They 
went then till they came at a place where A WAY AND A 
they saw a way put itself into their way, 
and seemed withal to lie as straight as the way which 
they should go ; and here they knew not which of the 
two to take, for both seemed straight before them: 
therefore here they stood still to consider. And as 
they were thinking about the way, behold a man black 
of flesh, but covered with a very light robe, came to 
them, and asked them why they stood there ? They 

m Exod. xxxiii. 15. n Psalm iii. 6. xxvii. 1—3. Isa. x. 4. 

* Instead of saying, ' though all men deny thee, yet will not I,' it be- 
hoves us to use all means of grace diligently ; and to be instant in prayer, 
that the Lord himself may protect us by his power, and animate us by his 
presence ; and then only shall we be enabled to overcome both the fear of 
man, and the temptations of the devil. 



288 THE PILGRIM'S PROGRESS. 

answered, they were going to the Celestial City, but 
knew not which of these ways to take. " Follow me," 
said the man, " it is thither that I am going." So they 
followed him in the way that but now came into the 
christian and road, which by decrees turned, and turned 

HIS FELLOW DE- J ° 

LCDED - them so far from the city, that they 

desired to go to, that in a little time their faces were 
turned away from it : yet they followed him. But by 
they are taken ana< by, before they were aware, he led 
them both within the compass of a net, 
in which they were both so entangled that they knew 
not what to do ; and with that the white robe fell off 
the black man's back : then they saw where they were. 
Wherefore there they lay crying some time, for they 
could not get themselves out. 

Then said Christian to his fellow, Now do I see 
myself in an error. Did not the Shep- 
herds bid us beware of the Flatterer? 
As is the saying of the wise man, so we have found 
it this day, "A man that flattereth his neighbour, 
spreadeth a net for his feet." 

Hope. They also gave us a note of directions about 
the way, for our more sure finding thereof; but therein 
we have also forgotten to read, and have not kept our- 
selves from the " paths of the destroyer." Here David 
was wiser than we; for saith he, "Concerning the 
works of men, by the word of thy lips I have kept me 
from the paths of the destroyer." p 

Thus they lay bewailing themselves in the net. At 
last they espied a shining one coming 
towards them with a whip of small cords 
in his hand. When he was come to the place where 

o Prov. xxix. 5 p Psalm xvii. 4. 



A SHINING ONE 
COMES TO THEM 
WITH A WHIP IN 



THEY ARE EX- 
[INED AND CON- 
CTED OF FOR- 



THE PILGRIM'S PROGRESS. 289 

they were, he asked them whence they came, and what 
they did there ? They told him, that they were poor 
pilgrims going to Zion, but were led out of their way 
by a black man clothed in white, who bid us, said they, 
follow him, for he was going thither too. Then said 
he with the whip, It is Flatterer, " a false apostle, that 
hath transformed himself into an angel of light.'" 1 So 
he rent the net, and let the men out. Then said he to 
them, Follow me, that I may set you in your way 
again : so he led them back to the way which they had 
left to follow the Flatterer. Then he asked them, say- 
ing, Where did you lie the last night? 
They said, With the Shepherds upon the 
Delectable Mountains. He asked them 
then, if they had not of the Shepherds a note of direc- 
tion for the way ? They answered, Yes. But did you 
not, said he, when you were at a stand, pluck out and 
read your note ? They answered, No. He asked them, 
Why ? They said they forgot. He asked, moreover, 
if the Shepherds did not bid them beware of the 
Flatterer ? They answered, Yes ; but we 
did not imagine, said they, that this fine- 
spoken man had been he. r 

Then I saw in my dream, that he commanded them 
to lie down; which when they did, he they are whip- 

-' FED, AND SENT OH 

chastised them sore, to teach them the THEIR WAY - 
good way wherein they should walk : s and as he chas- 
tised them, he said, "As many as I love, I rebuke and 
chasten; be zealous, therefore, and repent." 1 This 
done, he bids them go on their way, and take good 
heed to the other directions of the Shepherds. So 

q 2 Cor. xi. 13—15. Dan. xi. 32. r Rom. xvi. 17, 18. 

s 2 Chron. vi. 27. t Rev. iii. 19. 

2M 



290 THE PILGRIM'S PROGRESS. 

they thanked him for all his kindness, and went softly 
along the right way, singing — 

Come hither, you that walk along the way, 
See how the pilgrims fare that go astray ; 
They catched are in an entangled net, 
'Cause they good counsel lightly did forget : 
'Tis true, they rescued were ; but yet, you see, 
They're scourged to boot : let this your caution be.* 

* This way, which seemed as straight as the right way, and in entering 
on which there was no stile to climb over, must denote some very plausible 
and gradual deviation from the simplicity of the gospel, in doctrine or prac- 
tice. Peculiar circumstances may require the believer to act; while so 
much can be said in support of different measures, as to make him hesitate : 
and if he merely consider the subject in his own mind, or consult with his 
friends, without carefully examining the Scripture, and praying for divine 
direction, he will very probably be seduced into the wrong path : and, if he 
listen to the Flatterer, he will certainly be misled. But what is meant by 
the Flatterer] It cannot reasonably be supposed that the author meant to 
state that the Pilgrims hearkened to such as preach justification by the 
works of the law ; or flatter men's self-complacency by harangues on the 
dignity of human nature, and the unbiassed freedom of the will, the suffi- 
ciency of reason in matters of religion, or the goodness of the heart : for 
experienced Christians cannot be thus imposed on. And gross antinomi- 
anism can never greatly attract the attention of those, who have been in 
Doubting Castle for turning aside into By-path-meadow. But the human 
mind is always accessible to flattery, in one form or other; and there have 
in every age been teachers and professed Christians, who have soothed men 
into a good opinion of their state on insufficient grounds ; or fed their spi- 
ritual pride by expressing too favourable thoughts of their attainments, 
which is often mistaken for a very loving spirit. This directly tends to in- 
duce unwatchfulness, and an unadvised way of deciding in difficult cases : 
and thus men are imperceptibly led to consult their own inclination, ease, 
or interest, instead of the will and glory of God. In the mean time, such 
flatterers commend their prudence, in allowing themselves a little rest; 
persuade them that they are entitled to distinction, and exempted from 
general rules; insinuate, that they are too well acquainted with Satan's 
devices, to be deceived ; and in short seem to make their opinion the 
standard of right and wrong. Some excellent men, from a natural easiness 
of temper, united with spiritual love and genuine candour, thus undesign- 
edly too much soothe their brethren: but the Flatterer is ' a black man in 
a white robe;' a designing hypocrite, who, with plausibility, fluency of 



THE PILGRIM'S PROGRESS. 291 

Now, after a while they perceived, afar off, one 
coming softly, and alone, all along the highway, to 
meet them. Then said Christian to his fellow, Yonder 
is a man with his back towards Zion, and he is coming 
to meet us. 



speech, talents, eloquence, or polite accomplishments, and very evangelical 
views of religion, 'serves not our Lord Jesus Christ, but his own belly; 
and by good words and fair speeches deceives the hearts of the simple.' 
Such a man will not shock serious minds by gross antinomianism : but he 
will insist disproportionately and indiscriminately on privileges, promises, 
and consolatory topics; and thus put his auditors into good humour with 
themselves, and consequently with him, in order to obtain advantages, not 
so easily acquired by other means. There are many other flatterers : but 
this description, coming far more in the way of evangelical professors than 
any other, seems emphatically to be intended. Satan aims to lull men into 
a fatal security, wholly or in part ; flatterers of every kind are his principal 
agents; and a smooth undistinguishing gospel, and want of plain-dealing 
in private, have immense influence in this respect. Too often, it is to be 
feared, the preacher uses flattery in the pulpit and the parlour, and is reci- 
procally flattered or rewarded : and what wonder is it, if ungodly men take 
up the business as a lucrative trade, and serve their own selfish purposes, 
by quieting uneasy consciences into a false peace, misleading unwary souls, 
entangling incautious believers in a net, and thus bringing a scandal on the 
gospel 1 ' Satan is transformed into an angel of light, and his ministers 
into ministers of righteousness ;' and if this were the case in the apostles' 
days, in the midst of terrible persecutions ; it may well be expected, that 
the same attempts will be made at other times. Among persons not much 
acquainted with the gospel, a different method of seduction will be em- 
ployed ; in some places by vain philosophy or pharisaical self-righteousness, 
in others by enthusiastic imaginations or dreams of sinless perfection : but 
among established Christians, some plausible scheme, flattering men as wise 
and strong in Christ, and as knowing their liberty and privileges, must be 
adopted ; such as were propagated among the Corinthians, or those professed 
Christians whom James, Peter, and Jude successively addressed. In the 
present state of religious profession, a more important caution, I apprehend, 
cannot be given by the united voice of all those ministers, whom the Shep- 
herds represent, than this, ' Beware of the Flatterer ;' of all teachers who 
address the self-preference of the human heart, and thus render men for- 
getful of ' taking heed to their way according to the word of God.' For 
if men overlook the precepts of Scripture, and forsake practical distin- 
guishing preachers, to follow such as bolster up their hopes in an unscrip- 



292 THE PILGRIM'S PROGRESS. 

Hope. I see him ; let us take heed to ourselves now, 
the atheist l est ne should prove a Flatterer also. So 

MEETS THEM. 11 J J . 1 j. 

he drew nearer and nearer, and at last 
came up to them. His name was Atheist; and he 
asked them whither they were going ? 

Chr. We are going to Mount Zion. 

he ladghs Then Atheist fell into a very great laughter. 
Chr. What is the meaning of your laughter? 

Ath. I laugh to see what ignorant persons you are, 
to take upon you so tedious a journey ; and yet are 
like to have nothing but your travail for your pains. 

Chr. Why, man, do you think we shall 
not be received ? 

Ath. Received! there is not such a place as you 
dream of in all this world. 

Chr. But there is in the world to come. 

Ath. When I was at home, in mine own country, 
I heard as you now affirm, and from that hearing went 
out to see, and have been seeking this city these twenty 
years, but find no more of it than I did the first day I 
set out. u 

Chr. We have both heard, and believe that there is 
such a place to be found. 

Ath. Had not I, when at home, believed, I had not 
come thus far to seek; but finding none (and yet I 

u Eccl. x. 15. Jer. xvii. 15. 

tural manner ; they will either be fatally deceived, or drawn out of the 
path of truth and duty, taken in the net of error, and entangled among 
injurious connexions and with perplexing difficulties. They will indeed at 
length be undeceived as to these fine-spoken men, but not till they scarcely 
know what to do or what will become of them. For when the Lord plucks 
their feet out of the net, he will humble them in the dust for their sin and 
folly ; and make them thankful to be delivered, though with severe rebukes 
and corrections. 



FORMERCHASTIS 

S A HELP 
T PRESENT 

TEMPTATION. 



THE PILGRIM'S PROGRESS. 293 

should, had there been such a place to the atheist 

1 TAKES up his con- 

be found, for I have gone to seek it far- " B E T 1Di IN TUIS 
ther than you,) I am going back again, and will seek 
to refresh myself with the things that I then cast away 
for hopes of that which I now see is not. 

Then said Christian to Hopeful his companion, 
Is it true which this man hath said? ^"brother! 

Hope. Take heed, he is one of the Flatterers : re- 
member what it cost us once already for 
our hearkening to such kind of fellows. 
What! no Mount Zion? Did we not see from the 
Delectable Mountains the gate of the City ? Also, are 
we not now to walk by faith ? v Let us go remembrance o 

^ ~ FORMERCHASTI 

on, lest the man with the whip overtake *"* 

us again. You should have taught me 

that lesson, which I will round you in the ears withal : 

" Cease, my son, to hear the instruction that causeth 

to err from the words of knowledge ;" w I say, my 

brother, cease to hear him, and let us believe to the 

saving of the soul. 

Chr. My brother, I did not put the question to thee 
for that I doubted of the truth of our belief myself, 
but to prove thee, and to fetch from thee A FRDIT 0F AN 
a fruit of the honesty of thy heart. As 
for this man, I know that he is blinded by the god of 
this world. Let thee and me go on, knowing that we 
have belief of the truth; and "no lie is of the truth." x 

Hope. Now do I rejoice in hope of the glory of 
God. So they turned away from the man; and he, 
laughing at them, went his way.* 

v 2 Cor. v. 7. w Prov. xix. 27. Heb. x. 39. x 1 John. ii. 21. 

* Some false professors gradually renounce ' the truth as it is in Jesus :' 
but others openly set themselves against all kinds of religion, and turn 
scoffers and infidels. Indeed none are more likely to become avowed 



294 THE PILGRIM'S PROGRESS. 

I then saw in my dream, that they went on until they 
they come to came into a certain country whose air 

THE ENCHANTED *> 

ground. naturally tended to make one drowsy, if 

he came a stranger into it. And here Hopeful began 
hopeful begins to be very dull and heavy to sleep: 
wherefore he said unto Christian, I do 
now begin to grow so drowsy, that I can scarcely hold 
open mine eyes : let us lie down here, and take one nap. 
By no means, said the other; lest, 
sleeping, we never wake more. 
Hope. Why, my brother ? sleep is sweet to the 
labouring man ; we may be refreshed, if we take a nap. 
Chr. Do you not remember, that one of the Shep- 
herds bid us beware of the Enchanted Ground ? He 



atheists, than such as have for many years hypocritically professed the gos- 
pel ; for they often acquire an acquaintance with the several parts of reli- 
gion, their connexion with each other, and the arguments with which they 
are supported ; so that they know not where to begin, if they would oppose 
any particular doctrine or precept of revelation. Yet they hate the whole 
system ; and, having never experienced those effects from the truth, which 
the Scripture ascribes to it, they feel, that if there be any reality in reli- 
gion, their own case is very dreadful, and wish to shake off this mortifying 
and alarming conviction. And, as they have principally associated with 
loose professors, and witnessed much folly and wickedness among them ; 
they willingly take up a bad opinion of all who pretend to piety, (as rakes 
commonly revile all women,) and so they make a desperate plunge, and 
treat the whole of religion as imposture and delusion ; pretending, that 
upon a thorough investigation, they find it to be a compound of knavery, 
folly, and fanaticism. Thus God in awful judgment permits Satan to blind 
their eyes, because they 'obeyed not the truth, but had pleasure in un- 
righteousness.' Men set out with a dead faith and a worldly heart, and at 
length occupy the seat of the scorner! The vain reasonings and con- 
temptuous sneers of such apostates, may turn aside other unsound charac- 
ters, and perplex new converts ; but the experience of established believers 
will fortify them against these manifest delusions ; and corrections for pre- 
vious mistakes will render them jealous of themselves and one another; so 
that they will go on their way with greater circumspection, and pity the 
scorner who ridicules them. 



THE PILGRIM'S PROGRESS. 295 

meant by that, that we should beware of sleeping ; — 
" wherefore let us not sleep, as do others ; but let us 
watch, and be sober." 7 

Hope. I acknowledge myself in a fault ; and, had I 
been here alone, I had by sleeping run he is thankful. 
the danger of death. I see it is true that the wise man 
saith, "Two are better than one." 2 Hitherto hath thy 
company been my mercy ; and thou shalt have a good 
reward for thy labour.* 

Chr. Now then, said Christian, to prevent drowsi- 
ness in this place, let us fall into good good discourse 

1 ° PREVENTETH DHOW- 

discourse. sikess. 

With all my heart, said the other. 

Chr. Where shall we begin ? 

Hope. Where God began with us : but do you begin, 
if you please. 

y 1 Thess. v. 6. z Eccl. iv. 9. 

* The Enchanted Ground may represent a state of exemption from pecu- 
liar trials, and of worldly prosperity ; especially when Christians are unex- 
pectedly advanced in their outward circumstances, or engaged in extensive, 
flourishing business. A concurrence of agreeable dispensations sometimes 
succeeds to long continued difficulties ; the believer's peace is little inter- 
rupted, but he has not very high affections or consolations ; he meets with 
respect and attention from his friends and acquaintance ; and is drawn on 
by success in his secular undertakings. This powerfully tends, through 
remaining depravity, to produce a lethargic and indolent frame of mind : 
the man attends on religious ordinances, and the constant succession of 
duties, more from habit and conscience, than from delight in the service 
of God : and even they, who have acquitted themselves creditably in a 
varied course of trials and conflicts, often lose much of their vigour, ac- 
tivity and vigilance, in these fascinating circumstances. No situation, in 
which a believer can be placed, requires so much watchfulness: other ex- 
periences resemble storms, which keep a man awake almost against his 
will ; this is a treacherous calm, which invites and lulls him to sleep. But 
pious discourse, the jealous cautions of faithful friends, and recollections 
of the Lord's dealings with us in times past, are admirably suited to coun- 
teract this tendency. The subsequent dialogue contains the author's own 
exposition of several particulars in the preceding allegory. 



296 THE PILGRIM'S PROGRESS. 

Chr. I will sing you first this song — 



THE 

DREAMER'S 

NOTE. 



THEY BEGIN AT 
THE BEGINNING OF 

sfoN 1 * C ° NVER - I 



When saints do sleepy grow, let them come hither, 
And hear how these two pilgrims talk together ; 
Yea, let them learn of them in any wise 
Thus to keep ope their drowsy slumbering eyes. 
Saints' fellowship, if it he managed well, 
Keeps them awake, and that in spite of hell. 

Then Christian began, and said, I will ask you a 
question : How came you to think at first 
of doing what you do now 

Hope. Do you mean, how I came at first to look 
after the good of my soul 1 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of 
those things which were seen and sold at our fair; 
things which I believe now would have, had I continued 
in them still, drowned me in perdition and destruction. 

Chr. What things were they ? 

Hope. All the treasures and riches of the world. 
Also I delighted much in rioting, revel- 
ling, drinking, swearing, lying, unclean- 
ness, sabbath-breaking, and what not, that tended to 
destroy the soul. But I found at last, by hearing and 
considering of things that are divine, which indeed I 
heard of you, as also of beloved Faithful, that was put 
to death for his faith and good living in Vanity Fair, 
that " the end of these things is death ;" and that " for 
these things' sake, the wrath of God cometh upon the 
children of disobedience." 21 

Chr. And did you presently fall under the power of 
this conviction ? 

Hope. No ; I was not willing presently to know the 

a Rom. vi. 21—23. Eph. v. 6. 



THE PILGRIM'S PROGRESS. 297 

evil of sin, nor the damnation that follows hopeful at 
upon the commission of it; but endea- ™£ """ T " 
voured, when my mind at first began to be shaken with 
the word, to shut mine eyes against the light thereof. 

Chr. But what was the cause of your carrying of it 
thus to the first workings of God's blessed Spirit upon 
you? 

Hope. The causes were — 1. I was ignorant that this 
was the work of God upon me. I never b^ 
thought that by awakenings for sin, God 
at first begins the conversion of a sinner. 2. Sin was 
yet very sweet to my flesh, and I was loth to leave it. 
3. I could not tell how to part with mine old com- 
panions ; their presence and actions were so desirable 
unto me. 4. The hours in which convictions were 
upon me, were such troublesome and such heart- 
affrighting hours, that I could not bear, no, not so 
much as the remembrance of them upon my heart. 

Chr. Then, as it seems, sometimes you got rid of 
your trouble. 

Hope. Yes, verily ; but it would come into my mind 
again, and then I should be as bad, nay, worse than I 
was before. 

Chr. Why, what was it that brought your sins to 
mind again? 

Hope. Many things ; as, 

1. If I did but meet a good man in the WHE n he had 

LOST HIS SENSE 

streets ; or, op sin, what 

BROUGHT IT A- 

2. If I have heard any read in the GAIN - 
Bible; or, 

3. If mine head did begin to ache ; or, 

4. If I were told that some of my neighbours were 
sick; or, 

2N 



298 THE PILGRIM'S PROGRESS. 

5. If I heard the bell toll for some that were dead , 
or, 

6. If I thought of dying, myself; or, 

7. If I heard that sudden death happened to others ; 

8. But especially when I thought of myself, that I 
must quickly come to judgment. 

Chr. And could you at any time, with ease, get off 
the guilt of sin, when by any of these ways it came 
upon you ? * 

Hope. No, not I ; for then they got faster hold of 
my conscience : and then, if I did but think of going 
back to sin, (though my mind was turned against it,) 
it would be double torment to me. 

Chr. And how did you do then ? 
when he could Hope. I thought I must endeavour to 

Cl I. ONGER SHAKE D 

mend my life ; or else, thought I, I am 



NO LONGER SHAKE 
OFF HIS GUILT BY 
SINFUL COURSES, 
THEN HE ENDEA- 
VOURS to mend, sure to be damned 



Chr. And did you endeavour to mend ? 

Hope. Yes ; and fled from not only my sins, but 
sinful company too, and betook me to religious duties, 
as praying, reading, weeping for sin, speaking truth to 
my neighbours, &c. These things did I, with many 
others, too much here to relate. 

Chr. And did you think yourself well then ? 

Hope. Yes, for a while ; but at the last my trouble 

* This word is used here and in other places, not to signify the evil of 
sin in the sight of God, and the transgressor's deserved liableness to 
punishment : but the remorse and fear of wrath, with which the con- 
vinced sinner is oppressed, and from which he often seeks relief by means 
which exceedingly increase his actual guilt. Nothing except a free pardon, 
by faith in the atoning sacrifice of Christ, can take away guilt : but the 
uneasiness of a man's conscience may be for a time removed by various 
expedients. The words guilt or guilty, are often used in this latter sense, 
by modern divines ; but it does not seem to be scripturally accurate, and 
may produce misapprehensions. 



THE PILGRIM'S PROGRESS. 299 

came tumbling upon me again, and 
that over the neck of all my reforma- 
tions. 

Chr. How came that about, since you were now 
reformed ? 

Hope. There were several things brought it upon 
me, especially such sayings as these: reformation at 

1 . LIST COULD NOT 

"All our righteousnesses are as filthy HELP> AND WHY - 
rags j" — " By the works of the law no man shall be 
justified;" — "When ye have done all these things, 
say, We are unprofitable:'" 5 with many more such 
like. From whence I began to reason with myself 
thus : If all my righteousnesses are as filthy rags ; if 
by the deeds of the law no man can be justified ; and 
if, when we have done all, we are yet unprofitable, then 
'tis but a folly to think of heaven by the law. I further 
thought thus : If a man runs a hundred 
pounds into the shopkeeper's debt, and 
after that shall pay for all that he shall fetch ; yet, if 
his old debt stands still in the book uncrossed, the 
shopkeeper may sue him for it, and cast him into 
prison till he shall pay the debt. 

Chr. Well, and how did you apply this to yourself? 

Hope. Why, I thought thus with myself: I have by 
my sins run a great way into God's book, and that my 
now reforming will not pay off that score ; therefore I 
should think still, under all my present amendments, 
But how shall I be freed from that damnation that I 
brought myself in danger of by my former trans- 
gressions ? 

Chr. A very good application : but pray go on. 

Hope. Another thing that hath troubled me ever 

b Isa. lxiv. 6. Gal. ii. 16. Luke xvii. 10. 



HIS BEING A 
TOR TO THE 
V TROUBLED 



300 THE PILGRIM'S PROGRESS. 



his espying bad since my late amendments, is, that if I 

THINGS IN HIS *> 

be^t, troubled i ook narrow ] v i nto the best of what I do 
now, I still see sin, new sin, mixing itself with the best 
of that I do: so that now I am forced to conclude, 
that, notwithstanding my former fond conceits of my- 
self and duties, I have committed sin enough in one 
day to send me to hell, though my former life had been 
faultless. 

Chr. And what did you do then ? 

Hope. Do ! I could not tell what to do, until I broke 

my mind to Faithful; for he and I were well ac- 

this made him quaiiited : and he told me, that unless I 

BREAK HIS MIND 1 1 1 • 1 • 1 C 

to faithful, who could obtain the righteousness ol a man 

TOLD HIM THE ° 

way to be saved, ^j never h ac j sinned, neither mine own, 
nor all the righteousness of the world, could save me. 

Chr. And did you think he spake true ? 

Hope. Had he told me so when I was pleased and 
satisfied with mine own amendments, I had called him 
fool for his pains; but now, since I see mine own 
infirmity, and the sin which cleaves to my best per- 
formance, I have been forced to be of his opinion. 

Chr. But did you think, when at first he suggested 
it to you, that there was such a man to be found, of 
whom it might justly be said, that he never committed 
sin? 

Hope. I must confess the words at first sounded 
which he strangely; but, after a little more talk 
and company with him, I had full con- 
viction about it. 

Chr. And did you ask him what man this was, and 
how you must be justified by him? c 

Hope. Yes, and he told me it was the Lord Jesus, 

c Rom. iv. Col. i. Heb. x. 2 Pet. i. 



STARTED AT PRE 
BENT. 



THE PILGRIM'S PROGRESS. 301 

that dwelleth on the right hand of the * more parti- 
Most High : And thus, said he, you must ° F J™ WAY T0 = E 
be justified by him, even by trusting to what he hath 
done by himself in the days of his flesh, and suffered 
when he did hang on the tree. I asked him, further, 
how that man's righteousness could be of that efficacy, 
to justify another before God ? And he told me, He 
was the mighty God, and did what he did, and died the 
death also, not for himself, but for me, to whom his 
doings, and the worthiness of them, should be imputed, 
if I believed on him. 

Chr. And what did you do then ? 

Hope. I made my objections against my believing, 
for that I thought he was not willing to HE D0UBTS 0F 

ACCEPTATION. 

save me. 

Chr. And what said Faithful to you then ? 

Hope. He bid me go to him, and see. Then I said, 
it was presumption. He said, No, for I IIE Is BETTER 
was invited to come. d Then he gave me 
a book of Jesus's inditing, to encourage me the more 
freely to come: and he said, concerning that book, 
that every jot and tittle thereof stood firmer than 
heaven and earth. 6 Then I asked him, what I must do 
when I came ? And he told me, I must entreat upon 
my knees, f with all my heart and soul, the Father to 
reveal him to me. Then I asked him further, how I 
must make my supplications to him? And he said, 
Go, and thou shalt find him upon a mercy-seat, s where 
he sits all the year long, to give pardon and forgive- 
ness to them that come. I told him, that I knew not 
what to say when I came. And he bid HE „ BID T0 
me say to this effect — " God be merciful 

d Matt. xi. 28. e Matt. xxiv. 35. f Psalm xcv. 6. Jer. xxix. 12, 13. Dan. xi. 10. 
g Exod. xxv. 22. Lev. xv. 2. Heb. iv. 16. 



302 THE PILGRIM'S PROGRESS. 

to me a sinner," and "make me to know and believe 
in Jesus Christ; for I see, that if his righteousness 
had not been, or I have not faith in that righteousness, 
I am utterly cast away. Lord, I have heard that thou 
art a merciful God, and hast ordained that thy Son 
Jesus Christ should be the Saviour of the world : and, 
moreover, that thou art willing to bestow him upon 
such a poor sinner as I am, (and I am a sinner indeed :) 
Lord, take therefore this opportunity, and magnify thy 
grace in the salvation of my soul, through thy Son 
Jesus Christ. Amen." 

Chr. And did you do as you were bidden ? 
he prats. Hope. Yes, over, and over, and over. 

Chr. And did the Father reveal the Son to you ? 

Hope. Not at the first, nor second, nor third, nor 
fourth, nor fifth, no, nor at the sixth time neither. 

Chr. What did you do then ? 

Hope. What ! why, I could not tell what to do. 

Chr. Had you not thoughts of leaving off" praying ? 
he thought T o Hope. Yes, and a hundred times twice 

LEAVE OFF PRAY" 

told. 
Chr. And what was the reason you did not ? 
Hope. I believed that it was true which had been 
told me, to wit, that without the righteousness of this 
Christ, all the world could not save me : and therefore, 
thought I with myself, If I leave off, I 
die, and I can but die at the throne of 
grace. And withal this came into my mind, " If it 
tarry, wait for it, because it will surely come, and will 
not tarry." h So I continued praying, until the Father 
showed me his Son. 

Chr. And how was he revealed unto you ? 



HE DURST NOT 
LEAVE OFF PRAY- 
ING, AND WHY. 



THE PILGRIM'S PROGRESS. 303 

Hope. I did not see him with my bodily eyes, but 
with the eyes of mine understanding ; ] 
and thus it was: One day I was very A 
sad, I think sadder than at any one time in my life ; 
and this sadness was through a fresh sight of the 
greatness and vileness of my sins. And as I was then 
looking for nothing but hell, and the everlasting damna- 
tion of my soul, suddenly, as I thought, I saw the Lord 
Jesus look down from heaven upon me, and saying, 
" Believe on the Lord Jesus Christ, and thou shalt be 
saved." k 

But I replied, Lord, I am a great, a very great 
sinner : and he answered, " My grace is sufficient for 
thee." Then I said, But, Lord, what is believing? 
And then I saw from that saying, " He that cometh to 
me shall never hunger, and he that believeth on me 
shall never thirst," 1 that believing and coming was all 
one; and that he that came, that is, ran out in his 
heart and affections after salvation by Christ, he indeed 
believed in Christ. Then the water stood in mine 
eyes, and I asked further, But, Lord, may such a great 
sinner as I am be indeed accepted of thee, and be 
saved by thee? And I heard him say, "And him that 
cometh to me I will in no wise cast out."" 1 Then I 
said, But how, Lord, must I consider of thee in my 
coming to thee, that my faith may be placed aright 
upon thee ? Then he said, " Christ Jesus came into 
the world to save sinners : he is the end of the law for 
righteousness to every one that believes : he died for 
our sins, and rose again for our justification : he loved 
us, and washed us from our sins in his own blood : he 
is Mediator betwixt God and us: he ever liveth to 

i Eph. i. 18, 19. k Acts xvi. 30, 31. 1 John vi. 35. m John vi. 37. 



304 THE PILGRIM'S PROGRESS. 

make intercession for us." n From all which I gathered, 
that I must look for righteousness in his person, and 
for satisfaction for my sins by his blood ; that what he 
did in obedience to his Father's law, and in submitting 
to the penalty thereof, was not for himself, but for him 
that will accept it for his salvation, and be thankful. 
And now was my heart full of joy, mine eyes full of 
tears, and mine affections running over with love to 
the name, people, and ways of Jesus Christ.* 

Chr. This was a revelation of Christ to your soul 
indeed: but tell me particularly what effect this had 
upon your spirit. 

Hope. It made me see that all the world, notwith- 
standing all the righteousness thereof, is in a state of 
condemnation : it made me see that God the Father, 

n 1 Tim. i. 15. Rom. x. 4. Heb. vii. 24, 25. 

* Coming to Christ is properly the effect of faith : yet the language 
here used is warranted hy Scripture. The word reveal, and the vision of 
Christ conversing with Hopeful, seem to sanction such things as have been 
greatly mistaken and abused, and have occasioned many scandals and objec- 
tions : yet it is evident, that the author meant nothing contrary to the most 
sober statement of scriptural truth. Christ did not appear to Hopeful's 
senses, but to his understanding : and the words spoken are no other than 
texts of Scripture taken in their genuine meaning ; not informing him, as 
by a new revelation, that his sins were pardoned, but encouraging him to 
apply for this mercy and all other blessings of salvation. So that, (allowing 
for the nature of an allegory,) the whole account for substance exactly 
coincides with the experience of the most sober Christians ; who, having 
been deeply humbled, and ready to sink under discouragement, have had 
such views of the love of Christ, of his glorious salvation, the freeness of 
the invitations, the largeness of the promises, and the nature of justifying 
faith, as have ' filled them with peace and joy in believing :' and these have 
been followed by such abiding effects as are here described, which com- 
pletely distinguish them from all the false joys of hypocrites and enthu- 
siasts. Others indeed cannot relate so orderly an account of their convic- 
tions and comforts ; yet they are brought, (though by varied methods,) to 
the same reliance on Christ, and the same devoted obedience. 



THE PILGRIM'S PROGRESS. 305 

though he be just, can justly justify the coming sinner: 
it made me greatly ashamed of the vileness of my 
former life, and confounded me with the sense of mine 
own ignorance : for there never came a thought into 
my heart, before now, that showed me so the beauty 
of Jesus Christ : it made me love a holy life, and long 
to do something for the honour and glory of the name 
of the Lord Jesus ; yea, I thought that, had I now a 
thousand gallons of blood in my body, I could spill it 
all for the sake of the Lord Jesus. 

I saw then in my dream, that Hopeful looked back, 
and saw Ignorance, whom they had left behind, coming 
after. Look, said he to Christian, how far yonder 
youngster loitereth behind. 

Chr. Ay, ay, I see him : he careth not for our 
company. 

Hope. But I trow it would not have hurt him, had 
he kept pace with us hitherto. 

Chr. That is true ; but I warrant you he thinketh 
otherwise. 

Hope. That I think he doth: but, however, let us 
tarry for him. (So they did.) 

Then Christian said to him, Come 
away, man ; why do you stay so 
behind ? 

Ignor. I take my pleasure in walking alone; even 
more a great deal than in company, unless the.r talk. 
I like it better. 

Then said Christian to Hopeful, (but softly,) Did I 
not tell you he cared not for our company? But, 
however, said he, come up, and let us talk away 
the time in this solitary place. Then, directing 
his speech to Ignorance, he said, Come, how do 

2 O 



306 THE PILGRIM'S PROGRESS. 

you do ? How stands it between God and your soul 

now ? * 

Ignor. I hope well, for I am always full of good 
ignorances hope, motions, that come into my mind to 

AND THE GROUND OF ^ 

IT - comfort me as I walk. 

Chr. What good motions ? Pray tell us. 

Ignor. Why, I think of God and heaven. 

Chr. So do the devils and damned souls. 

Ignor. But I think of them, and desire them.t 

Chr. So do many that are never like to come 
there. " The soul of the sluggard desireth, and hath 
nothing." 

Ignor. But I think of them, and leave all for 
them. 

Chr. That I doubt ; for to leave all is a very hard 
matter : yea, a harder matter than many are aware of. 
But why, or for what, art thou persuaded that thou 
hast left all for God and heaven ? 

Ignor. My heart tells me so. 

o Prov. xiii. 4. 

* In this dialogue Ignorance speaks exactly in character; and the an- 
swers of the Pilgrims are conclusive against such absurd and unscriptural 
grounds of confidence, as are continually maintained by many who would 
be thought pious Christians. 

f The desire of heavenly felicity, when the real nature of it is not un- 
derstood, the proper means of obtaining it are neglected, other objects are 
preferred to it, or sloth and procrastination intervene, is no proof that a man 
will be saved. In like manner this expression, the desire of grace is grace, 
must be owned to be very fallacious and ambiguous. Men may be notion- 
ally convinced, that without grace they must perish, and mere selfishness 
may excite some feeble desires after it ; though worldly affections predomi- 
nate, and the real value of the spiritual good is not perceived. But to 
hunger and thirst for God and his righteousness, his favour, image, and ser- 
vice, as the supreme good ; so that no other object can satisfy the earnest 
desire of the heart, and every thing is renounced that interferes with the 
pursuit of it, is grace indeed, and shall be completed in glory. 



THE PILGRIM'S PROGRESS. 307 

Chr. The wise man says, " He that trusteth in his 
own heart is a fool." p 

Ignor. That is spoken of an evil heart ; but mine is 
a good one. 

Chr. But how dost thou prove that ? 

Ignor. It comforts me in hopes of heaven. 

Chr. That may be through its deceitfulness ; for a 
man's heart may minister comfort to him in the hopes 
of that thing, for which he has yet no ground to hope.* 

Ignor. But my heart and life agree together ; and 
therefore my hope is well grounded. 

Chr. Who told thee that thy heart and life agree 
together ? 

Ignor. My heart tells me so. 

Chr. "Ask my fellow if I be a thief?" Thy heart 
tells thee so ! Except the word of God beareth witness 
in this matter, other testimony is of no value, 

Ignor. But is it not a good heart that hath good 
thoughts ? and is not that a good life that is according 
to God's commandments ? 

Chr. Yes, that is a good heart that hath good 
thoughts, and that is a good life that is according to 
God's commandments ; but it is one thing indeed to 
have these, and another thing only to think so. 

Ignor. Pray, what count you good thoughts, and a 
life according to God's commandments? 

Chr. There are good thoughts of divers kinds; — 
some respecting ourselves, some God, some Christ, and 
some other things. 

p Prov. xxviii. 2G. 

* It is exceedingly dangerous to make comfort a ground of confidence ; 
unless the nature, source, and effects of that comfort be considered : for it 
may result entirely from ignorance and self-flattery, in a variety of ways. 



308 THE PILGRIM'S PROGRESS. 

Ignor. What be good thoughts respecting ourselves ? 
Chr. Such as agree with the word of 
God. 

Ignor. When do our thoughts of ourselves agree 
with the word of God ? 

Chr. When we pass the same judgment upon our- 
selves, which the word passes. To explain myself: the 
word of God saith of persons in a natural condition, 
" There is none righteous, there is none that doeth 
good."* It saith also, that " every imagination of the 
heart of man is only evil, and that continually.'" 1 And 
again, " The imagination of man's heart is evil from 
his youth." Now then, when we think thus of our- 
selves, having sense thereof, then are our thoughts 
good ones, because according to the word of God. 

Ignor. I will never believe that my heart is thus bad. 

Chr. Therefore thou never hadst one good thought 
concerning thyself in thy life. — But let me go on. As 
the word passeth a judgment upon our hearts, so it 
passeth a judgment upon our ways; and when the 
thoughts of our hearts and ways agree with the judg- 
ment which the word giveth of both, then are both 
good, because agreeing thereto. 

Ignor. Make out your meaning. 

Chr. Why, the word of God saith, that man's ways 
are crooked ways, r not good, but perverse: it saith, 

q Gen. vi. 5. r Psalm cxxv. 5. 

* 'That which is born of the flesh, is flesh;' 'The carnal mind is enmity 
against God ; for it is not subject to the law of God, neither indeed can be. 
So then they that are in the flesh cannot please God ;' for ' They are by 
nature the children of wrath.' This is man's natural condition : but of 
the regenerate it is said, 'Ye are not in the flesh, but in the Spirit;' 'for 
that which is born of the Spirit, is Spirit :' and to such persons the texts 
adduced do not apply. 



THE PILGRIM'S PROGRESS. 309 

they are naturally out of the good way, that they have 
not known it. s Now, when a man thus thinketh of his 
ways, I say, when he doth sensibly, and with heart- 
humiliation, thus think, then hath he good thoughts of 
his own ways, because his thoughts now agree with 
the judgment of the word of God. 

Ignor. What are good thoughts concerning God ? 

Chr. Even, as I have said concerning ourselves, 
when our thoughts of God do agree with what the 
word saith of him ; and that is, when we think of his 
being and attributes as the word hath taught ; of which 
I cannot now discourse at large. But to speak of him 
with reference to us : then have we right thoughts of 
God when we think that he knows us better than we 
know ourselves, and can see sin in us when and where 
we can see none in ourselves : when we think he knows 
our inmost thoughts, and that our heart, with all its 
depths, is always open unto his eyes : also when we 
think that all our righteousness stinks in his nostrils, 
and that therefore he cannot abide to see us stand 
before him in any confidence, even in all our best 
performances.* 

Ignor. Do you think that I am such a fool as to 

s Prov. ii. 15. Rom. iii. 17. 

* The external services, performed by unregenerate persons from selfish 
motives, being scanty and partial, and made the ground of self-complacency, 
and self-righteous pride, ' are abomination in the sight of God,' however 
' highly esteemed among men :' ' For men look at the outward appearance, 
but the Lord looketh at the heart.' Even the obedience of a true believer, 
though it springs from right principles, and has some spiritual excellency in 
it, is yet so defective and defiled by sin, that if it were not accepted as the 
fruit of the Spirit through the mediation of Christ, it must be condemned 
by the holy law, and rejected with abhorrence by a God of infinite purity. 
Men may allow this in words, and yet not know what it is to come as con- 
demned sinners, for a free justification and salvation, by faith in Christ. 



310 THE PILGRIM'S PROGRESS. 

think that God can see no further than I ? or that I 
would come to God in the best of my performances ? 

Chr. Why, how dost thou think in this matter ? 

Ignor. Why, to be short, I think I must believe in 
Christ for justification. 

Chr. How ! think thou must believe in Christ, when 
thou seest not thy need of him ! Thou neither seest 
thy original nor actual infirmities; but hast such an 
opinion of thyself, and of what thou dost, as plainly 
renders thee to be one that did never see the necessity 
of Christ's personal righteousness to justify thee before 
God. How then dost thou say, I believe in Christ? 

Ignor. I believe well enough for all that. 

Chr. How dost thou believe ? 

Ignor. I believe that Christ died for sinners ; and 
that I shall be justified before God from 
the curse through his gracious accept- 
ance of my obedience to his laws. Or thus, Christ 
makes my duties, that are religious, acceptable to his 
Father by virtue of his merits; and so shall I be 
justified. 

Chr. Let me give an answer to this confession of 
thy faith : 

1. Thou believest with a fantastical faith; for this 
faith is no where described in the word. 

2. Thou believest with a false faith ; because thou 
takest justification from the personal righteousness of 
Christ, and appliest it to thy own. 

3. This faith maketh not Christ a justifier of thy 
person, but of thy actions ; and of thy person for thy 
actions' sake, which is false.* 

* The way of being justified by faith, for which Ignorance pleads, may 
well be called '■fantastical,' 1 as well as ' false ;' for it is no where laid down 



THE PILGRIM'S PROGRESS. 311 

4. Therefore this faith is deceitful, even such as will 
leave thee under wrath in the day of God Almighty : 
for true justifying faith puts the soul, as sensible of its 
lost condition by the law, upon flying for refuge unto 
Christ's righteousness ; (which righteousness of his is 
not an act of grace by which he maketh, for justifica- 
tion, thy obedience accepted with God, but his personal 
obedience to the law, in doing and suffering for us 
what that required at our hands :) this righteousness, I 
say, true faith accepteth ; under the skirt of which the 
soul being shrouded, and by it presented as spotless 
before God, it is accepted, and acquitted from con- 
demnation. 

Ignor. What ! would you have us trust to what 
Christ in his own person hath done without us ? This 
conceit would loosen the reins of our lusts, and tole- 
rate us to live as we list : for what matter how we live, 
if we may be justified by Christ's personal righteous- 
ness from all, when we believe it ? 

Chr. Ignorance is thy name, and as thy name is, so 
art thou: even this thy answer demonstrated what I 
say. Ignorant thou art of what justifying righteous- 
ness is, and as ignorant how to secure thy soul, through 
the faith of it, from the heavy wrath of God. Yea, 
thou also art ignorant of the true effects of saving 
faith in this righteousness of Christ, which is to bow 
and win over the heart to God in Christ, to love his 
name, his word, ways, and people, and not as thou 
ignorantly imaginest. 



in Scripture : and it not only changes the way of acceptance, but it takes 
away the rule and standard of righteousness, and substitutes a vague notion, 
called sincerity, in its place, which never was, or can be, defined with 
Drecision. 



HE SPEAKS RE- 
PROACHFULLY OF 
WHAT HE KNOWS 
NOT. 



312 THE PILGRIM'S PROGRESS. 

Hope. Ask him if ever he had Christ revealed to 
him from heaven. 

Ignor. What ! you are a man for revelations ! I do 
ignorance jan- believe, that what both you and all the 
rest of you say about that matter, is but 
the fruit of distracted brains. 

Hope. Why, man ! Christ is so hid in God from the 
natural apprehensions of the flesh, that he cannot by 
any man be savingly known, unless God the Father 
reveals him to him.* 

Ignor. This is your faith, but not mine : 
yet mine, I doubt not, is as good as yours, 
though I have not in my head so many whimsies 
as you. 

Chr. Give me leave to put in a word. You ought 
not so slightly to speak of this matter : for this I will 
boldly affirm, even as my good companion hath done, 
that no man can know Jesus Christ but by the revela- 
tion of the Father ; yea, and faith too, by which the 
soul layeth hold upon Christ, (if it be right,) must be 
wrought by the exceeding greatness of his mighty 
power ; l the working of which faith, I perceive, poor 
Ignorance, thou art ignorant of. Be awakened then, 
see thine own wretchedness, and fly to the Lord Jesus; 
and by his righteousness, which is the righteousness of 
God, (for he himself is God,) thou shalt be delivered 
from condemnation. 

t Matt. xi. 27. 1 Cor. xii. 3. Eph. i. 17—19. 

* Pride, unbelief, and carnal prejudices or affections, so close the mind 
of a sinner against the spiritual glory of the Person and redemption of 
Christ, that nothing but the illumination of the Spirit removing this veil 
can enable him to understand and receive the revelation of the sacred 
oracles on these important subjects. 



THE PILGRIM'S PROGRESS. 313 

Ignor. You go so fasti cannot keep pace with you; 
do you gjo on before : I must stay a while the talk 

• / ~ J BROKE Dl'. 

behind. Then they said : 

Well, Ignorance, wilt thou yet foolish be 
To slight good counsel, ten times given thee] 
And if thou yet refuse it, thou shalt know, 
Ere long, the evil of thy doing so. 
Remember, man, in time ; stop, do not fear : 
Good counsel taken well, saves; therefore hear: 
But if thou yet shalt slight it, thou wilt be 
The loser, Ignorance, I'll warrant thee. 

Then Christian addressed himself thus to his fellow : 

Chr. Well, come, my good Hopeful, I perceive that 
thou and I must walk by ourselves again. 

So I saw in my dream, that they went on apace 
before, and Ignorance he came hobbling after. Then 
said Christian to his companion, It pities me much for 
this poor man : it will certainly go ill with him at last. 

Hope. Alas! there are abundance in our town in 
this condition, whole families, yea, whole streets, and 
that of pilgrims too; and if there be so many in our 
parts, how many, think you, must there be in the place 
where he was born ?* 

Chr. Indeed, the word saith, " He hath blinded their 
eyes, lest they should see," dzc. 

But, now we are by ourselves, what do you think of 
such men? Have they at no time, think you, con- 
victions of sin ; and so, consequently, fears that their 
state is dangerous ? 

Hope. Nay, do you answer that question yourself, 
for you are the elder man. 

* If numbers of ignorant persons may be found among the apparently 
religious, what must be the case of those, who are left without instruction 
1o their native pride and self-conceit! 
2P 



314 THE PILGRIM'S PROGRESS. 

Chr. Then I say, sometimes (as I think) they may ; 
but they, being naturally ignorant, understand not that 
such convictions tend to their good; and therefore 
they do desperately seek to stifle them, and presump- 
tuously continue to flatter themselves in the way of 
their own hearts. 

Hope. I do believe, as you say, that fear tends much 
to men's good, and to make them right 
at their beginning to go on pilgrimage. 

Chr. Without all doubt it doth, if it be right : for 
so says the word, "The fear of the Lord is the 
beginning of wisdom.'" 1 

Hope. How will you describe right fear ? 
iught fear. Chr. True or right fear is discovered by 
three things : 

1. By its rise: it is caused by saving convictions 
for sin. 

2. It driveth the soul to lay fast hold of Christ for 
salvation. 

3. It begetteth and continueth in the soul a great 
reverence of God, his word, and ways; keeping it 
tender, and making it afraid to turn from them, to the 
right hand or to the left, to any thing that may dis- 
honour God, break its peace, grieve the Spirit, or 
cause the enemy to speak reproachfully.* 

u Job xxviii. 28. Psalm cxi. 10. Prov. i. 7. ix. 10. 

* Fears of wrath are too generally ascribed to unbelief, and deemed 
prejudicial ; but this arises from ignorance and mistake ; for belief of God's 
testimony must excite fears in every heart, till it is clearly perceived how 
that wrath may be escaped ; and doubts mingled with hopes must arise 
from faith, till a man is conscious of having experienced a saving change. 
These fears and doubts excite men to self-examination, watchfulness, and 
diligence ; and thus tend to the believer's establishment, and ' the full 
assurance of hope unto the end :' while the want of them often results 



THE PILGRIM'S PROGRESS. 315 

Hope. Well said ; I believe you have said the truth. 
Are we now almost got past the Enchanted Ground ? 

Chr. Why ? are you weary of this discourse ? 

Hope. No, verily, but that I would know where 
we are. 

Chr. We have not now r above two miles further to 
go thereon. — But let us return to our matter — Now, 
the ignorant know not that such con vie- why ignorant 

° PERSONS STIFLE 

tions as tend to put them in fear, are for corivicTioN - 
their good, and therefore they seek to stifle them. 

Hope. How do they seek to stifle them ? 

Chr. 1. They think that those fears are wrought by 
the devil, (though indeed they are wrought of God ;) 
and thinking so, they resist them, as things that 
directly tend to their overthrow. 2. They also think 
that these fears tend to the spoiling of their faith; 
when, alas for them, poor men that they are, they have 
none at all ! and therefore they harden their hearts 
against them. 3. They presume they ought not to 
fear, and therefore, in despite of them, wax presump- 
tuously confident. 4. They see that those fears tend 
to take away from them their pitiful old self-holiness,* 
and therefore they resist them with all their might. 

from unbelief and stupidity of conscience, and terminates in carnal security 
and abuse of the gospel. Fears may indeed be excessive and unreasonable, 
and the effect of unbelief: but it is better to mark the extreme, and caution 
men against it, than by declaiming indiscriminately against all doubts and 
fears, to help sinners to deceive themselves, and discourage weak believers 
from earnestly using the scriptural means of ' making their calling and 
election sure.' 

* The expression pitiful old self-holiness, denotes the opinion that igno- 
rant persons entertain of their hearts as good and holy ; while the term, 
self-righteousness, relates to their supposed good lives : but nothing can be 
further from our author's meaning, than to speak against ' sanctification by 
the Spirit unto obedience,' as evidential of our union with Christ, and 
acceptance in his righteousness. 



316 THE PILGRIM'S PROGRESS. 

Hope. I know something of this myself; for before 
I knew myself, it was so with me. 

Chr. Well, we will leave, at this time, our neigh- 
bour Ignorance by himself, and fall upon another 
profitable question. 

Hope. With all my heart : but you shall still begin. 

Chr,. Well then, did you know, about ten years ago, 
talk about one one Temporary in your parts, who was 

TEMPORARY. r • T • „1 1 

a forward man in religion then r 
Hope. Know him ! yes ; he dwelt in Graceless, a 
where he town about two miles off of Honesty, and 

he dwelt next door to one Turnback. 

Chr. Right ; he dwelt under the same roof with him. 

he xvas toward- Well, that man was much awakened 

once : I believe that then he had some 

sight of his sins, and of the wages that were due 

thereto. 

Hope. I am of your mind, for, my house not being 
above three miles from him, he would ofttimes come 
to me, and that with many tears. Truly I pitied the 
man, and was not altogether without hope of him: but 
one may see, it is not every one that cries, " Lord, 
Lord." 

Chr. He told me once that he was resolved to go 
on pilgrimage, as we go now ; but all of a sudden he 
grew acquainted with one Save-self, and then he 
became 



* Temporary was doctrinally acquainted with the gospel, hut a stranger 
to its sanctifying power. Such men have been forward in religion, but 
that is now past; for they were always graceless, and came short of 
honesty in their profession, if not in their moral conduct, and were ever 
ready to turn back into the world at a convenient season. They have in- 
deed been alarmed ; but terror without humiliation will never subvert self- 
confidence : and of the numbers with whom some ministers converse under 



REASONS WHY 
WARDLY ONES 
» BACK. 



THE PILGRIM'S PROGRESS. 317 

Hope. Now, since we are talking about him, let us a 
little inquire into the reason of the sudden backsliding 
of him and such others. 

Chr. It may be very profitable ; but do you begin. 

Hope. Well, then, there are in my judgment four 
reasons for it : — 

1. Though the consciences of such men are 
awakened, yet their minds are not changed: there- 
fore, when the power of guilt weareth 
away, that which provoked them to be 
religious ceaseth; wherefore they naturally turn to 
their old course again : even as we see the dog that is 
sick of what he hath eaten, so long as his sickness 
prevails, he vomits and casts up all ; not that he doth 
this of a free mind, (if we may say a dog has a mind,) 
but because it troubleth his stomach. But now, when 
his sickness is over, and so his stomach eased, his 
desires being not at all alienated from his vomit, he 
turns him about, and licks up all; and so it is true 
which is written, " The dog is turned to his own vomit 
again." v Thus, I say, being hot for heaven, by virtue 
only of the sense and fear of the torments of hell ; as 
their sense of hell, and fear of damnation, chills and 
cools, so their desires for heaven and salvation cool 
also. So then it comes to pass, that when their guilt 



trouble of conscience, and of whom they hope well, how many disappoint 
their expectations, and after a time plunge deeper into sin than ever ! Such 
convictions resemble the blossoms of the fruit-tree, which must precede the 
ripe fruit, but do not always produce it: so that we cannot say, 'The more 
blossoms there are, the greater abundance will there be of fruit;' though 
we may be assured that there can be no fruit, if there be no blossoms. The 
reasons and the manner of such men's declensions and apostasy are very 
justly and emphatically stated : though perhaps not with sufficient delicacy 
to suit the taste of this fastidious ao;c. 



318 THE PILGRIM'S PROGRESS. 

and fear is gone, their desires for heaven and happi- 
ness die, and they return to their course again. 

2. Another reason is, they have slavish fears that 
do overmaster them: I speak now of the fears that 
they have of men ; " for the fear of man bringeth a 
snare." w So then, though they seem to be hot for 
heaven so long as the flames of hell are about their 
ears, yet, when that terror is a little over, they betake 
themselves to second thoughts, namely, that it is good 
to be wise, and not to run (for they know not what) 
the hazard of losing all, or at least of bringing them- 
selves into unavoidable and unnecessary troubles ; and 
so they fall in with the world again. 

3. The shame that attends religion lies also as a 
block in their way : they are proud and haughty, and 
religion in their eye is low and contemptible ; therefore 
when they have lost their sense of hell and the wrath 
to come, they return again to their former course. 

4. Guilt, and to meditate terror, are grievous to 
them : they like not to see their misery before they 
come into it; though perhaps the sight of it at first, if 
they loved that sight, might make them fly whither the 
righteous fly, and are safe ; but because they do, as I 
hinted before, even shun the thoughts of guilt and 
terror, therefore, when once they are rid .of their 
awakenings about the terrors and wrath of God, they 
harden their hearts gladly, and choose such ways as 
will harden them more and more. 

Chr. You are pretty near the business, for the 
bottom of all is, the want of a change in their mind 
and will. And therefore they are but like the felon 
that standeth before the judge ; he quakes and trem- 

w Prov. xxix. 25. 



THE PILGRIM'S PROGRESS. 319 

bles, and seems to repent most heartily : but the bottom 
of all is, the fear of the halter : not that he hath any 
detestation of the offence, as it is evident; because, 
let but this man have his liberty, and he will be a thief, 
and so a rogue still ; whereas, if his mind was changed, 
he would be otherwise. 

Hope. Now I have showed you the reason of their 
going back, do you show me the manner thereof. 

Chr. So I will willingly : — 

1. They draw off their thoughts, all that they may, 
from the remembrance of God, death, H0W THE AP0S . 

1 • 1 , , TATE GOES BACK. 

and judgment to come. 

2. Then they cast off by degrees private duties, as 
closet prayer, curbing their lusts, watching, sorrow for 
sin, and the like. 

3. Then they shun the company of lively and warm 
Christians. 

4. After that they grow cold to public duty; as 
hearing, reading, godly conference, and the like. 

5. Then they begin to pick holes, as we say, in the 
coats of some of the godly, and that devilishly, that 
they may have a seeming colour to throw religion (for 
the sake of some infirmities they have espied in them) 
behind their backs. 

6. Then they begin to adhere to, and associate 
themselves with, carnal, loose, and wanton men. 

7. Then they give way to carnal and wanton dis- 
courses in secret ; and glad are they if they can see 
such things in any that are counted honest, that they 
may the more boldly do it through their example. 

8. After this they begin to play with little sins 
openly. 

9. And then, being hardened, they show themselves 



320 THE PILGRIM'S PROGRESS. 

as they are. Thus, being launched again into the gulf 
of misery, unless a miracle of grace prevent it, they 
everlastingly perish in their own deceivings.* 

Now I saw in my dream, that by this time the pil- 
grims were got over the Enchanted Ground ; and enter- 
ing into the country of Beulah, x whose air was very 
sweet and pleasant, the way lying directly through it, 
they solaced themselves there for a season. Yea, here 
they heard continually the singing of birds, and saw 
every day the flowers appear in the earth, and heard 
the voice of the turtle in the land. In this country the 
sun shineth night and day : wherefore this was beyond 
the Valley of the Shadow of Death, and also out of 
the reach of Giant Despair ; neither could they from 
this place so much as see Doubting Castle. Here they 
were within sight of the City they were going to : also 
here met them some of the inhabitants thereof; for 
angels, in this land the shining ones commonly walked, 
because it was upon the borders of heaven. In this 

x Isa. Ixii. 4—12. Song ii. 10—12. 

* ' The hypocrite will not pray always ;' nor can he ever pray with 
faith or sincerity, for spiritual blessings : but he may deprecate misery, 
and beg to be made happy, and continue to observe a form of private 
religion. But when such men begin to shun the company of lively Chris- 
tians, to neglect public ordinances, and to excuse their own conduct, by 
imitating the devil, the accuser of the brethren, in calumniating pious 
persons, magnifying their imperfections, insinuating suspicions of them, 
and aiming to confound all distinction of character among men ; we may 
safely conclude their state to be perilous in the extreme. While professed 
Christians should be exhorted carefully to look to themselves, and to 
watch against the first incursions of this spiritual declension; it should 
also be observed, that the lamented infirmities and dulness of those who 
persist in using the means of grace, and striving against sin ; who decidedly 
prefer the company of believers, and deem them the excellent of the 
earth, and who are severe in judging themselves, but candid to others, are 
of a contrary nature and tendency to the steps of Temporary's apostasy. 



THE PILGRIM'S PROGRESS. 321 

land also the contract between the Bride and the Bride- 
groom was renewed : yea, here, " as the bridegroom 
rejoiceth over the bride, so doth their God rejoice over 
them." Here they had no want of corn and wine ; for 
in this place they met with abundance of what they 
had sought for in all their pilgrimage. Here they heard 
voices from out of the city, loud voices, saying, " Say 
ye to the daughter of Zion, Behold thy salvation 
cometh! Behold! his reward is with him!" Here all 
the inhabitants of the country called them, " the holy 
people, the redeemed of the Lord, sought out,"* &c. 

Now, as they walked in this land, they had more 
rejoicing than in parts more remote from the kingdom 

* The word Beulah signifies married ; and the prophet, in the passage 
whence it is quoted, predicted a very flourishing state of religion, which 
is yet in futurity : but the author accommodates it to the sweet peace and 
confidence which tried believers commonly experience towards the close 
of their lives. This general rule admits indeed of exceptions : but the 
author, having witnessed many of these encouraging scenes, was willing 
to animate himself and his afflicted brethren with the hope of similar 
triumphant joys. The communion of saints in prayer, praises, and thanks- 
givings, with liberty and ardour, and hearts united in cordial love; the 
beauties of holiness, and the consolations of the Holy Spirit ; the healing 
beams of the Sun of Righteousness, shining by the sweet light of divine 
truth upon the soul ; exemption from darkening temptations and harassing 
doubts ; lively earnests and near prospects of heavenly felicity ; a cheering 
sense of communion with the heavenly host, in their fervent adorations, 
and a realizing apprehension of their ministering care over the heirs of 
salvation; a comfortable renewal of the acceptance of Christ, sealed with 
the tokens, pledges, and assurances of his love; gratitude, submission, con- 
fidence in God, hope, and the sweet exercise of tenderness, sympathy, 
meekness, and humility, but little interrupted by the working of the con- 
trary evils: — these things seem to constitute the happy state here repre- 
sented. It is remarkable that the Psalms (which were intended, among 
other uses, to regulate the devotions and experiences of believers) abound 
at first with confessions, complaints, fears, and earnest cries of distress or 
danger; but towards the close become more and more the language of 
confidence, gratitude and joy, and conclude with unmingled praises and 
thanksgivings. 

2Q 



322 THE PILGRIM'S PROGRESS. 

to which they were bound ; and, drawing near to the 
City, they had yet a more perfect view thereof. It was 
builded of pearls and precious stones, also the streets 
thereof were paved with gold ; so that, by reason of 
the natural glory of the City, and the reflection of the 
sunbeams upon it, Christian with desire fell sick. 
Hopeful also had a fit or two of the same disease. 
Wherefore here they lay by it a while, crying out 
because of their pangs, " If you see my beloved, tell 
him that I am sick of love."* 

But, being a little strengthened, and better able to 
bear their sickness, they walked on their way, and 
came yet nearer and nearer, where were orchards, 
vineyards, and gardens, and their gates opened into 
the highway. Now, as they came up to these places, 
behold the gardener stood in the way ; to whom the 
pilgrims said, Whose goodly vineyards and gardens 
are these ? He answered, They are the King's, and 
are planted here for his own delight, and also for the 
solace of pilgrims. So the gardener had them into 
the vineyards, and bid them refresh themselves with 
the dainties ; y he also showed them there the King's 
walks and arbours where he delighted to be : and here 
they tarried and slept. 

y Deut. xxiii. 24. 

* In the immediate view of heavenly felicity, Paul ' desired to depart 
hence and be with Christ, as far better' than life ; and David ' fainted for 
God's salvation.' In the lively exercise of holy affections, the believer 
grows weary of this sinful world ; and longs to have his faith changed for 
sight, his hope swallowed up in enjoyment, and his love perfected, and 
secured from all interruption and abatement. Were this frame of mind 
habitual, it might unfit men for the common concerns of life, which appear 
very trifling to the soul when employed in delightful admiring contem 
plation of heavenly glory. 



THE PILGRIM'S PROGRESS. 323 

Now I beheld in my dream, that they talked more in 
their sleep at this time than ever they did in all 
their journey ; and, being in a muse thereabout, the 
gardener said even to me, Wherefore musest thou at 
the matter ? it is the nature of the fruit of the grapes 
of these vineyards, " to go down so sweetly as to 
cause the lips of them that are asleep to speak."* 

So I saw that when they awoke, they addressed 
themselves to go up to the City. But, as I said, the 
reflection of the sun upon the City (for the City was 
pure gold 2 ) was so extremely glorious, that they could 
not as yet with open face behold it, but through an 
instrument made for that purpose. So I saw that, as 
they went on, there met them two men in raiment that 
shone like gold, also their faces shone as the light. 

These men asked the pilgrims whence they came ; 
and they told them. They also asked them where they 
had lodged, what difficulties and dangers, what com- 
forts and pleasures, they had met with in the way ; 
and they told them. Then said the men that met 
them, You have but two difficulties more to meet with, 
and then you are in the City.t 

Christian then and his companion asked the men to 



* Attendance on the public ordinances is always the believer's duty and 
privilege ; yet he cannot at all times delight in them : but, when holy 
affections are in lively exercise, he sweetly rests in these earnests of 
heavenly joy ; and speaks freely and fervently of the love of Christ and 
the blessings of salvation, to the edification of those around him ; who 
often wonder at witnessing such a change, from reserve and diffidence to 
boldness and earnestness, in urging others to mind the one thing needful. 

f Perhaps the author here alluded to those pre-intimations of death, that 
some persons seem to receive: and he appears to have ascribed them to the 
guardian angeis, watching over every believer. Death, and admission 
into the City, were the only difficulties that awaited the Pilgrims. 



324 THE PILGRIM'S PROGRESS. 

go along with them : so they told them that they would. 
But, said they, you must obtain it by your own faith. 
So I saw in my dream, that they went on together till 
they came in sight of the gate. 

Now I further saw, that betwixt them and the gate 
death, was a river; but there was no bridge to go 
over : the river was very deep. At the sight, there- 
fore, of this river the pilgrims were much stunned ; but 
the men that went with them said, You must go 
through, or you cannot come at the gate. 

The pilgrims then began to inquire, if there was no 
other way to the gate ? To which they answered, Yes ; 
but there have not any, save two, to wit, Enoch and 
Elijah, been permitted to tread that path since the 
foundation of the world, nor shall until the last trumpet 
shall sound. The pilgrims then, especially Christian, be- 
gan to despond in their minds, and looked this way and 
that ; but no way could be found by them, 
by which they might escape the river. 
et." 1 '" Then they asked the men if the waters 

were all of a depth ? They said, No ; yet they could 
ngels help not help them in that case ; for, said they, 
you shall find it deeper or shallower, as 
you believe in the King of the place. 

They then addressed themselves to the water, and, 
entering, Christian began to sink, and, crying out to 
his good friend Hopeful, he said, I sink in deep waters ; 
the billows go over my head ; all his waves go over 
me. Selah. 

Then said the other, Be of good cheer, my brother; 
I feel the bottom, and it is good. Then said Christian, 
Ah ! my friend, the sorrows of death have compassed 
me about, I shall not see the land that flows with milk 



DEATH NOT WEL 
COME TO NATURE 
THOUGH BY IT W I 
PASS OUT OF THIS 
WORLD INT 



US NOT COMFORT 
ABLY THR 

DEATH. 



THE PILGRIM'S PROGRESS. 325 



CHRISTIANS CON- 
FLICT AT THE 
HO OR OF DEATH. 



and honey. And with that a great dark- 
ness and horror fell upon Christian, so 
that he could not see before him. Also here he in a 
great measure lost his senses, so that he could neither 
remember nor orderly talk of any of those sweet 
refreshments that he had met with in the way of his 
pilgrimage. But all the words that he spoke still 
tended to discover that he had horror of mind, and 
heart-fears that he should die in that river, and never 
obtain entrance in at the gate. Here also, as they 
that stood by perceived, he was much in the trouble- 
some thoughts of the sins that he had committed, both 
since and before he began to be a pilgrim.* It was 

* Death is aptly represented by a deep river without a bridge, sepa- 
rating the believer from his heavenly inheritance : as Jordan flowed 
between Israel and the promised land. From this river, nature shrinks 
back, even when faith, hope, and love are in lively exercise; but when 
these decline, alarm and consternation may unite with reluctance at the 
thoughts of crossing it. The dreaded pangs that precede the awful sepa- 
ration of those intimate associates, the soul and body ; the painful parting 
with dear friends and every earthly object ; the gloomy ideas of the dark, 
cold, and noisome grave ; and the solemn thought of launching into an 
unseen eternity, render Death the king of terrors. But faith in a crucified, 
buried, risen, and ascended Saviour; experience of his faithfulness and 
love in times past; hope of an immediate entrance into his presence, 
where temptation, conflicts, sin and suffering will find no admission ; and 
the desire of perfect knowledge, holiness and felicity, will reconcile the 
mind to the inevitable stroke, and sometimes give a complete victory over 
every fear. Yet if faith and hope be weakened, through the recollection 
of any peculiar misconduct, the withholding of divine light and consola- 
tion, or some violent assault of the tempter, even the believer will be pecu- 
liarly liable to alarm and distress. His reflecting mind, having been long 
accustomed to consider the subject in its important nature and conse- 
quences, has very different apprehensions of God, of eternity, of judgment, 
of sin, and of himself, than other men have. Sometimes experienced saints 
are more desponding in these circumstances than their junior brethren: 
constitution has considerable effect upon the mind ; and some men (like 
Christian) are in every stage of their profession, more exposed to tempta- 
tions of a discouraging nature, than to ambition, avarice, or fleshly lusts. 



326 THE PILGRIM'S PROGRESS. 

also observed, that he was troubled with apparitions 
of hobgoblins and evil spirits ; for ever and anon he 
would intimate so much by words. 

Hopeful therefore here had much ado to keep his 
brother's head above water ; yea, sometimes he would 
be quite gone down, and then, ere a while, he would 
rise up again half dead. Hopeful did also endeavour 
to comfort him, saying, Brother, I see the gate, and 
men standing by to receive us; but Christian would 
answer, 'Tis you, 'tis you they wait for; for you have 
been hopeful ever since I knew you. And so have you, 
said he to Christian. Ah, brother, (said he,) surely if 
I was right, he would now arise to help me; but for 
my sins he hath brought me into the snare, and hath 
left me. Then said Hopeful, My brother, you have 
quite forgot the text, where it is said of the wicked, 
" There are no bands in their death, but their strength 
is firm ; they are not troubled as other men, neither 
are they plagued like other men." These troubles and 
distresses that you go through in these waters, are no 



It has before been suggested, that the author probably meant to describe 
the peculiarities of his own experience, in the character of Christian ; and 
he may perhaps here have intimated his apprehension, lest he should not 
meet death with becoming fortitude. A conscientious life indeed is com- 
monly favoured with a peaceful close, even when forebodings to the con- 
trary have troubled men during their whole lives : and this is so far gene- 
ral, that they best provide for a comfortable death, who most diligently 
attend to the duties of their station, and the improvement of their talents, 
from evangelical principles ; whereas they who live negligently, and yield 
to temptation, make, as it were, an assignation with terror to meet them 
on their death-bed, a season when comfort is more desirable than at any 
other. The Lord, however, is no man's debtor : none can claim consolation 
as their due : and, though a believer's experience and the testimony of his 
conscience may evidence the sincerity of his faith and love, yet he must 
disclaim to the last every other dependence than the righteousness and 
blood of Christ, and the free mercy of God in him. 



AN DELI- 
. O M HIS 
DEATH. 



THE PILGRIM'S PROGRESS. 327 

sign that God hath forsaken you ; but are sent to try 
you, whether you will call to mind that which hereto- 
fore you have received of his goodness, and live upon 
him in your distresses. 

Then I saw in my dream, that Christian was in a 
muse a while. To whom also Hopeful added these 
words, Be of good cheer, Jesus Christ maketh thee 
whole. And with that Christian brake out with a loud 
voice, Oh, I see him again ! and he tells chr 

' ' ° VEREI 

me, "When thou passest through the FEARS 
waters, I will be with thee; and through the rivers, 
they shall not overflow thee." a Then they both took 
courage, and the enemy was after that as still as a 
stone, until they were gone over. Christian therefore 
presently found ground to stand upon, and so it fol- 
lowed that the rest of the river was but shallow : thus 
they got over.* 

Now, upon the bank of the river, on the other side, 
they saw the two shining men again, who there waited 
for them. Wherefore being come out of the river, they 
saluted them, saying, We are ministering TnE angel? d0 
spirits, sent forth to minister for those 
that shall be heirs of salvation. Thus 
they went along towards the gate. 



* The temporary distresses of dying believers often arise from bodily 
disease, which interrupt the free exercise of their intellectual powers. Of 
this Satan will be sure to take advantage, as far as he is permitted ; and 
will suggest gloomy imaginations, not only to distress them, but to dis- 
hearten others by their example. What may in this state be painted before 
the fancy we cannot tell : but it is generally observed, that such painful 
conflicts terminate in renewed hope and comfort, frequently by means of 
the conversation and prayers of Christians and ministers; so that they, 
who for a time have been most distressed, have at length died most tri- 
umphantly. 



328 THE PILGRIM'S PROGRESS. 

Now, you must note, that the City stood upon a 
mighty hill: but the pilgrims went up that hill with 
ease, because they had these two men to lead them up 
by the arms : they had likewise left their 
mortal garments behind them in the 
river ; for though they went in with them, they came 
out without them. They therefore went up here with 
much agility and speed, though the foundation upon 
which the City was framed was higher than the clouds : 
they therefore went up through the region of the air, 
sweetly talking as they went, being comforted, because 
they safely got over the river, and had such glorious 
companions to attend them.* 

The talk that they had with the shining ones was 
about the glory of the place ; who told them, that the 
beauty and glory of it was inexpressible. There, said 
they, is "Mount Zion, the heavenly Jerusalem, the 
innumerable company of angels, and the spirits of just 
men made perfect." b You are going now, said they, 
to the paradise of God, wherein you shall see the tree 
of life, and eat of the never-fading fruits thereof: and 
when you come there, you shall have white robes given 
you, and your walk and talk shall be every day with 
the King, even all the days of eternity. There you 
shall not see again such things as you saw when you 
were in the lower region upon the earth; to wit, 

b Heb. xii. 22—24 c Rev. ii. 7. iii. 4, 5. xxii. 5. 

* When Lazarus died, he was carried by angels into Abraham's bosom ; 
and we have every reason to believe, that the services of these friendly 
spirits to the souls of departed saints are immediate and sensible; and that 
their joy is such as is here described. The beautiful description that 
follows admits of no elucidation : some of the images indeed are taken 
from modern customs ; but in all other respects it is entirely scriptural, and 
very intelligible and animating to the spiritual mind. 



THE PILGRIM'S PROGRESS. 329 

sorrow, sickness, affliction, and death ; " for the former 
things are passed away.'" 1 You are going now to 
Abraham, to Isaac, and Jacob, and to the prophets, 
men that God hath taken away from the evil to come, 
and that are now " resting upon their beds, each one 
walking in his righteousness." The men then asked, 
What must we do in the holy place ? To whom it was 
answered, You must there receive the comfort of all 
your toil, and have joy for all your sorrow ; you must 
reap what you have sown, even the fruit of all your 
prayers, and tears, and sufferings for the King by the 
way. e In that place you must wear crowns of gold, 
and enjoy the perpetual sight and vision of the Holy 
One; for " there you shall see him as he is." f There 
also you shall serve him continually with praise, with 
shouting, and thanksgiving, whom you desired to serve 
in the world, though with much difficulty, because of 
the infirmity of your flesh. There your eyes shall be 
delighted with seeing, and your ears with hearing the 
pleasant voice of the Mighty One. There you shall 
enjoy your friends again that are gone thither before 
you ; and there you shall with joy receive even every 
one that follows into the holy place after you. There 
also you shall be clothed with glory and majesty, and 
put into an equipage fit to ride out with the King of 
Glory. When he shall come with sound of trumpet in 
the clouds, as upon the wings of the wind, you shall 
come with him ; and, when he shall sit upon the throne 
of judgment, you shall sit by him ; yea, and when he 
shall pass sentence upon all the workers of iniquity, 
let them be angels or men, you also shall have a voice 
in that judgment, because they were his and your 

tl Isa. !xv. 16, 17. e Gal. vi. 7, S. f 1 John iii. 2. 

2R 



330 THE PILGRIM'S PROGRESS. 

enemies. Also, when he shall again return to the City, 
you shall go too, with sound of trumpet, and be ever 
with him. 2 

Now, while they were thus drawing towards the 
gate, behold a company of the heavenly host came 
out to meet them : to whom it was said by the other 
two shining ones, These are the men that have loved 
our Lord, when they were in the world, and that have 
left all for his holy name ; and he hath sent us to fetch 
them, and we have brought them thus far on their 
desired journey, that they may go in and look their 
Redeemer in the face with joy. Then the heavenly 
host gave a great shout, saying, "Blessed are they 
that are called to the marriage-supper of the Lamb." h 
There came out also at this time to meet them several 
of the King's trumpeters, clothed in white and shining 
raiment, who, with melodious noises and loud, made 
even the heavens to echo with their sound. These 
trumpeters saluted Christian and his fellow with ten 
thousand welcomes from the world ; and this they did 
with shouting and sound of trumpet. 

This done, they compassed them round on every 
side : some went before, some behind, and some on the 
right hand, some on the left, (as it were to guard them 
through the upper regions,) continually sounding as 
they went, with melodious noise, in notes on high ; so 
that the very sight was to them that could behold it as 
if heaven itself was come down to meet them. Thus, 
therefore, they walked on together; and, as they 
walked, ever and anon these trumpeters, even with 
joyful sound, would, by mixing their music with looks 
and gestures, still signify to Christian and his brother 

» 1 Thess. iv. 13— 17 Jude 14, 15. Dan. vii. 9, 10. 1 Cor. vi 2, 3. h Rev. xix. 9. 



THE PILGRIM'S PROGRESS. 331 

how welcome they were into their company, and with 
what gladness they came to meet them. And now 
were these two men, as it were, in heaven, before they 
came at it, being swallowed up with the sight of 
angels, and with hearing their melodious notes. Here 
also they had the City itself in view ; and they thought 
they heard all the bells therein to ring, to welcome 
them thereto. But, above all, the warm and joyful 
thoughts that they had about their own dwelling there, 
with such company, and that for ever and ever ; oh ! 
by what tongue or pen can their glorious joy be ex- 
pressed ! Thus they came up to the gate. 

Now, when they were come up to the gate, there 
was written over it, in letters of gold, 

" BLESSED ARE THEY THAT DO HIS COM- 
MANDMENTS, THAT THEY MAY HAVE RIGHT 
TO THE TREE OF LIFE, AND MAY ENTER IN 
THROUGH THE GATES INTO THE CITY." 1 * 

Then I saw in my dream, that the shining men bid 
them call at the gate : the which when they did, some 
from above looked over the gate, to wit, Enoch, Moses, 
and Elijah, &c. ; to whom it was said, These pilgrims 

i Rev. xxii. 14. 

* The commandments of God, as given to sinners under a dispensation 
of mercy, call them to repentance, faith in Christ, and the obedience of 
faith and love ; the believer habitually practises according to these com- 
mandments, from the time of his receiving Christ for salvation; and this 
evidences his interest in all the blessings of the new covenant, and proves 
that he has a right through grace to the heavenly inheritance. May the 
writer of these remarks, and every reader, have such ' an abundant en- 
trance,' as is here described, ' into the everlasting kingdom of our Lord and 
Saviour Jesus Christ !' 



332 THE PILGRIM'S PROGRESS. 

are come from the city of Destruction, for the love 
that they bear to the King of this place : and then the 
pilgrims gave in unto them each man his certificate, 
which they had received in the beginning : those, 
therefore, were carried in unto the King, who, when 
he had read them, said, Where are the men? To 
whom it was answered, They are standing without the 
gate. The King then commanded to open the gate, 
" that the righteous nation (said he) that keepeth the 
truth may enter in." k 

Now I saw in my dream, that these two men went 
in at the gate; and, lo! as they entered, they were 
transfigured ; and they had raiment put on, that shone 
like gold. There were also that met them with harps 
and crowns, and gave them to them; the harps to 
praise withal, and the crowns in token of honour. 
Then I heard in my dream, that all the bells in the 
City rang again for joy, and that it was said unto them, 

" ENTER YE INTO THE JOY OF YOUR LORD." 

I also heard the men themselves, that they sang with 
a loud voice, saying, 

" BLESSING, AND HONOUR, AND GLORY, AND 
POWER BE UNTO HIM THAT SITTETH UPON 
THE THRONE, AND UNTO THE LAMB, FOR 
EVER AND EVER." 1 

Now, just as the gates were opened to let in the 
men, I looked in after them, and behold the City shone 
like the sun ; the streets also were paved with gold ; 

k lsa. xxvi. 2. 1 Rev. v. 13. 



THE PILGRIM'S PROGRESS. 333 

and in them walked many men with crowns on their 
heads, palms in their hands, and golden harps, to sing 
praises withal. 

There were also of them that had wings, and they 
answered one another without intermission, saying, 
" Holy, holy, holy is the Lord." And after that they 
shut up the gates ; which when I had seen, I wished 
myself among them. 

Now, while I was gazing upon all these things, I 
turned my head to look back, and saw 
Ignorance come up to the river-side : but 
he soon got over, and that without half the difficulty 
which the other two men met with. For it happened 
that there was then in that place one 
Vain-hope, a ferry-man, that with his 
boat helped him over : so he, as the others I saw, did 
ascend the hill, to come up to the gate ; only he came 
alone, neither did any man meet him with the least 
encouragement. When he was come up to the gate, 
he looked up to the writing that was above, and then 
began to knock, supposing that entrance should have 
been quickly administered to him : but he was asked 
by the men that looked over the top of the gate, 
Whence come you ? and what would you have ? He 
answered, I have eat and drank in the presence of the 
King, and he has taught in our streets. Then they 
asked him for his certificate, that they might go in and 
show it to the King : so he fumbled in his bosom for 
one, and found none. Then said they, Have you 
none? but the man answered never a word. So they 
told the King, but he would not come down to see him, 
but commanded the two shining ones, that conducted 
Christian and Hopeful to the City, to go out, and take 



334 THE PILGRIM'S PROGRESS. 

Ignorance, and bind him hand and foot, and have him 
away.* Then they took him up, and carried him 
through the air to the door that I saw in the side of 
the hill, and put him in there. Then I saw that there 
was a way to hell, even from the gates of heaven, as 
well as from the city of Destruction. So I awoke, and 
behold, it was a dream. 

* We frequently hear of persons that have lived strangers to evangelical 
religion, and the power of godliness, dying with great composure and re- 
signation : and such instances are brought forward as an objection to the 
necessity of faith, or of a devoted life. But what do they prove 1 What 
evidence is there, that such men are saved 1 Is it not far more likely that 
they continued to the end under the power of ignorance and self-conceit ; 
that Satan took care not to disturb them ; and that God gave them over to 
a strong delusion, and left them to perish with a lie in their right hand 1 ? 
Men, who have neglected religion all their lives, or have habitually for a 
length of years disgraced an evangelical profession, being when near death 
visited by pious persons, sometimes obtain a sudden and extraordinary mea- 
sure of peace and joy, and die in this frame. This should in general be 
considered as a bad sign : for deep humiliation, yea distress, united with 
some trembling hope in God's mercy through the gospel, is far more suited 
to their case, and more likely to be the effect of spiritual illumination. But 
when a formal visit from a minister of any sect, a few general questions, 
and a prayer, (with or without the sacrament,) calm the mind of a dying 
person, whose life has been unsuitable to the Christian profession ; no doubt, 
could we penetrate the veil, we should see him wafted across the River in 
the boat of Vain-hope, and meeting with the awful doom that is here 
described. From such delusions, good Lord, deliver us. Amen. 



CONCLUSION. 



Now, Reader, I have told my Dream to thee, 

See if thou canst interpret it to me, 

Or to thyself, or neighbour : but take heed 

Of misinterpreting ; for that, instead 

Of doing good, will but thyself abuse : 

By misinterpreting, evil ensues. 

Take heed also that thou be not extreme 
In playing with the outside of my Dream ; 
Nor let my figure or similitude 
Put thee into a laughter or a feud. 
Leave this for boys and fools ; but as for thee, 
Do thou the substance of my matter see. 

Put by the curtains, look within my veil, 
Turn up my metaphors, and do not fail. 
There, if thou seekest them, such things thou'lt find 
As will be helpful to an honest mind. 

What of my dross thou findest there, be bold 
To throw away, but yet preserve the gold. 
What if my gold, be wrapped up in ore ? 
None throws away the apple for the core ; 
But if thou shalt cast all away as vain, 
I know not but 'twill make me dream again. 



(335) 



THE 

PILGRIM'S PROGRESS, 

FRO M 

THIS WORLD TO THAT WHICH IS TO COME. 

DELIVERED UNDER THE SIMILITUDE OF A DREAM. 

PART II. 

WHEREIN IS SET FORTH THE MANNER OP THE SETTING OUT OP 
CHRISTIAN'S WIFE AND CHILDREN ; THEIR DANGEROUS 
JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY. 

"I have used similitudes." Hos xii. 10. 



(:t37) 



THE 



AUTHOR'S WAY OF SENDING FORTH 



SECOND PART OF THE PILGRIM. 



Go now, my little Book, to every place, 

Where my First Pilgrim has but shown his face. 

Call at their door : if any say, Who's there ? 

Then answer thou, Christiana is here. 

If they bid thee come in, then enter thou, 

With all thy boys ; and then, as thou know'st how, 

Tell who they are, also from whence they came j 

Perhaps they'll know them by their looks, or name : 

But if they should not, ask them yet again, 

If formerly they did not entertain 

One Christian, a Pilgrim ? If they say, 

They did, and were delighted in his way ; 

Then Let them know that these related were 

Unto him ; yea, his Wife and Children are. 

Tell them, that they have left their house and home ; 
Are turned Pilgrims ; seek a World to come ; 
That they have met with hardships in the way ; 
That they do meet with troubles night and day ; 
That they have trod on serpents ; fought with devils ; 
Have also overcome a many evils. 
Yea, tell them also of the next who have, 
Of love to Pilgrimage, been stout and brave 

(339) 



340 THE AUTHOR'S ACCOUNT 

Defenders of that Way ; and how they still 
Refuse this World to do their Father's will. 

Go tell them also of those dainty things 
That Pilgrimage unto the Pilgrim brings. 
Let them acquainted be, too, how they are 
Beloved of their King, under his care ; 
What goodly mansions he for them provides ; 
Though they meet with rough winds and swelling tides, 
How brave a calm they will enjoy at last, 
Who to their Lord, and by his ways hold fast. 

Perhaps with heart and hand they will embrace 
Thee, as they did my firstling ; and will grace 
Thee and thy fellows with such cheer and fare, 
As show well, they of Pilgrims lovers are. 

OBJECTION I. 

But how, if they will not believe of me 
That I am truly thine ? 'cause some there be 
That counterfeit the Pilgrim and his name, 
Seek, by disguise, to seem the very same ; 
And by that means have wrought themselves into 
The hands and houses of I know not who. 



'Tis true, some have, of late, to counterfeit 
My Pilgrim, to their own my title set ; 
Yea, others half my name, and title too, 
Have stitched to their books, to make them do. 
But yet they, by their features do declare 
Themselves not mine to be, whose e'er they are. 

If such thou meetst with, then thine only way, 
Before them all, is to say out thy say, 
In thine own native language, which no man 
Now useth, nor with ease dissemble can. 

If, after all, they still of you shall doubt, 
Thinking that you, like gypsies, go about 



OF THE SECOND PART. 341 

In naughty-wise the country to defile ; 
Or that you seek good people to beguile 
With things unwarrantable ; send for me, 
And I will testify you Pilgrims be ; 
Yea, I will testify that only you 
My Pilgrims are ; and that alone will do. 

OBJECTION II. 

But yet, perhaps, I may inquire for him, 
Of those who wish him damned life and limb. 
What shall I do, when I at such a door 
For Pilgrims ask, and they shall rage the more ? 



Fright not thyself, my Book, for such bugbears 
Are nothing else but ground for groundless fears. 
My Pilgrim's book has travelled sea and land, 
Yet could I never come to understand 
That it was slighted or turned out of door, 
By any kingdom, were they rich or poor. 

In France and Flanders, where men kill each other, 
My Pilgrim is esteemed a friend, a brother. 

In Holland too, 'tis said, as I am told, 
My Pilgrim is, with some, worth more than gold. 

Highlanders, and wild Irish can agree. 
My Pilgrim should familiar with them be. 

'Tis in New England under such advance, 
Receives there so much loving countenance, 
As to be trimmed, new clothed, and decked with gems, 
That it might show its features, and its limbs. 
Yet more ; so comely doth my Pilgrim walk, 
That of him thousands daily sing and talk. 

If you draw nearer home, it will appear, 
My Pilgrim knows no ground of shame or fear : 
City and country will him entertain 
With Welcome, Pilgrim ; yea, they can't refrain 



342 THE AUTHOR'S ACCOUNT 

From smiling, if my Pilgrim be but by, 
Or shows his head in any company. 

Brave gallants do my Pilgrim hug and love, 
Esteem it much, yea, value it above 
Things of a greater bulk ; yea, with delight, 
Say, my lark's leg is better than a kite. 

Young ladies, and young gentlewomen too, 
Do no small kindness to my Pilgrim show : 
Their cabinets, their bosoms, and their hearts, 
My Pilgrim has ; cause he to them imparts 
His pretty riddles in such wholesome strains, 
As yield them profit double to their pains 
Of reading ; yea, I think I may be bold 
To say some prize him far above their gold. 
The very children that do walk the street, 
If they do but my holy Pilgrim meet, 
Salute him will ; will wish him well, and say, 
He is the only stripling of the day. 

They that have never seen him, yet admire 
What they have heard of him, and much desire 
To have his company, and hear him tell 
Those pilgrim stories which he knows so well. 
Yea, some that did not love him at the first, 
But call'd him fool and noddy, say they must, 
Now they have seen and heard him, him commend, 
And to those whom they love they do him send. 

Wherefore, my Second Part, thou needst not be 
Afraid to show thy head : none can hurt thee, 
That wish but well to him that went before : 
'Cause thou com'st after with a second store 
Of things as good, as rich, as profitable, 
For young, for old, for staggering, and for stable. 

OBJECTION III. 

But some there be that say, He laughs too loud ; 
And some do say His head is in a cloud. 
Some say, His words and stories are so dark, 
They know not how, by them, to find his mark. 



OF THE SECOND PART. 343 

ANSWER. 

One may, I think, say, both his laughs and cries 
May well be guessed at by his watery eyes. 
Some things are of that nature, as to make 
One's fancy chuckle, while his heart doth ache : 
When Jacob saw his Rachel with the sheep, 
He did at the same time both kiss and weep. 

Whereas some say, A cloud is in his head ; 
That doth but show his wisdom's covered 
With its own mantle. And to stir the mind 
To search well after what it fain would find, 
Things that seem to be hid in words obscure 
Do but the godly mind the more allure 
To study what those sayings should contain, 
That speak to us in such a cloudy strain. 
I also know a dark similitude 
Will on the curious fancy more intrude, 
And will stick faster in the heart and head, 
Than things from similes not borrowed. 

Wherefore, my Book, let no discouragement 
Hinder thy travels. Behold ! thou art sent 
To friends, not foes ; to friends that will give place 
To thee, thy Pilgrims, and thy words embrace. 

Besides, what my First Pilgrim left concealed, 
Thou, my brave Second Pilgrim, hast revealed ; 
What Christian left locked up, and went his way, 
Sweet Christiana opens with her key. 

OBJECTION IV. 

But some love not the method of your first : 
Romance they count it ; throw't away as dust. 
If I should meet with such, what should I say ? 
Must I slight them as they slight me, or nay ? 



My Christiana, if with such thou meet, 
By all means, in all loving wise them greet ; 



344 THE AUTHOR'S ACCOUNT 

Render them not reviling for revile ; 

But, if they frown, I pr'ythee on them smile : 

Perhaps 'tis nature, or some ill report, 

Has made them thus despise ; or thus retort. 

Some love no fish, some love no cheese, and some 
Love not their friends, nor their own house or home ; 
Some start at pig, slight chicken, love not fowl, 
More than they love a cuckoo or an owl. 
Leave such, my Christiana, to their choice, 
And seek those who to find thee will rejoice : 
By no means strive, but, in most humble wise, 
Present thee to them in thy Pilgrim's guise. 

Go then, my little Book, and show to all 
That entertain, and bid thee welcome shall, 
What thou shalt keep close shut up from the rest ; 
And wish what thou shalt show them may be blest 
To them for good, and make them choose to be 
Pilgrims better by far than thee or me. 

Go then, I say, tell all men who thou art ; 
Say, I am Christiana ; and my part 
Is now, with my four sons, to tell you what 
It is for men to take a Pilgrim's lot. 

Go, also, tell them who and what they be 
That now do go on Pilgrimage with thee ; 
Say, Here's my neighbour Mercy ; she is one 
That has long time with me a Pilgrim gone ; 
Come, see her in her virgin face, and learn 
'Twixt idle ones and Pilgrims to discern. 
Yea, let young damsels learn of her to prize 
The World which is to come, in any wise. 
When little tripping maidens follow God, 
And leave old doting sinners to his rod, 
'Tis like those days wherein the young ones cried, 
Hosanna ! when the old ones did deride. 

Next tell them of old Honest, whom you found, 
With his white hairs treading the Pilgrim's ground ; 
Yea, tell them how plain-hearted this man was, 
How after his ffood Lord he bare the cross. 



OF THE SECOND PART. 345 

Perhaps with some gray head this may prevail 
With Christ to fall in love, and sin bewail. 

Tell them also, how Master Fearing went 
On pilgrimage, and how the time he spent 
In solitariness, with fears and cries ; 
And how, at last, he Avon the joyfnl prize. 
He was a good man, though much down in spirit ; 
He is a good man, and doth life inherit. 

Tell them of Master Feeble-mind also, 
Who not before, but still behind would go. 
Show them also, how he had like been slain, 
And how one Great-heart did his life regain. 
This man was true of heart, though weak in grace ; 
One might true godliness read in his face. 

Then tell them of Master Ready-to-halt, 
A man with crutches, but much without fault. 
Tell them how Master Feeble-mind and he 
Did love, and in opinion much agree. 
And let all know, though weakness was their chance, 
Yet sometimes one could sing, the other dance. 

Forget not Master Valiant-for-the-truth, 
That man of courage, though a very youth : 
Tell every one his spirit was so stout, 
No man could ever make him face about ; 
And how Great-heart and he could not forbear, 
But pull down Doubting Castle, slay Despair ! 

Overlook not Master Despondency, 
Nor Much-afraid his daughter, though they he 
Under such mantles, as may make them look, 
With some, as if their God had them forsook. 
They softly went, but sure ; and, at the end, 
Found that the Lord of Pilgrims was their friend. 

When thou hast told the world of all these things, 
Then turn about, my Book, and touch these strings, 
Which, if but touched, will such music make, 
They'll make a cripple dance, a giant quake. 

Those riddles that lie couched within thy breast, 
Freely propound, expound ; and for the rest 
2T 



I 



346 THE AUTHOR'S ACCOUNT. 

Of thy mysterious lines, let them remain 

For those whose nimble fancies shall them gain. 

Now may this little hook a blessing be 
To those who love this little Book and me : 
And may its buyer have no cause to say, 
His money is but lost or thrown away. 
Yea, may this Second Pilgrim yield that fruit 
As may with each good Pilgrim's fancy suit ; 
And may it some persuade, that go astray, 
To turn their feet and heart to the right way, 

Is the hearty prayer of 

The Author, 

JOHN BUNYAN. 



THE 



PILGRIM'S PROGRESS, 



PART II. 







s&C^ 



' 



OME time since, to tell you my 
dream that I had of Christian the 
pilgrim, and of his dangerous jour- 
nev towards the Celestial Country, 
was pleasant to me and profitable to you. I told you 
then also what I saw concerning his wife and children, 
and how unwilling they were to go with him on pil- 
grimage ; insomuch that he was forced to go on his 
progress without them : for he durst not run the danger 
of that destruction, which he feared would come by stay- 
ing with them in the city of Destruction : wherefore, as 
I then showed you, he left them and departed. 

347 



348 THE PILGRIM'S PROGRESS. 

Now, it hath so happened, through the multiplicity 
of business, that I have been much hindered and kept 
back from my wonted travels into those parts whence 
he went, and so could not, till now, obtain an oppor- 
tunity to make further inquiry after whom he left 
behind, that I might give you an account of them. 
But, having had some concerns that way of late, I 
went down again thitherward. Now, having taken up 
my lodging in a wood, about a mile off the place, as I 
slept, I dreamed again.* 

And, as I was in my dream, behold, an aged gentle- 
man came by where I lay ; and because he was to go 
some part of the way that I was travelling, methought 
I got up, and went with him. So, as we walked, and as 
travellers usually do, I was as if we fell into a dis- 
course, and our talk happened to be about Christian 
and his travels ; for thus I began with the old man. 

Sir, said I, what town is that there below, that lieth 
on the left-hand of our way ? 

Then said Mr. Sagacity, (for that was his name,) It 
is the city of Destruction, a populous place, but pos- 
sessed with a very ill-conditioned and idle sort of people. 

I thought that was that city, quoth I ; I went once 
myself through that town; and therefore know that 
this report you give of it is true. 

* It has been before observed, That the first part of ' The Pilgrim's 
Progress' is in all respects the most complete. Yet there are many things 
in the second well worthy of the pious reader's attention ; nor can there be 
any doubt, but it was penned by the same author. It is not, however, 
necessary, that the annotator should be so copious upon it, as upon the more 
interesting instructions of the preceding part. In general, the leading 
incidents may be considered as the author's own exposition of his meaning 
in the former part ; or as his delineation of some varieties, that occur in 
events of a similar nature : yet some particulars will demand, and richly 
deserve, a more full and exact elucidation. 



THE PILGRIM'S PROGRESS. 349 

Sag. Too truef I wish I could speak truth in speak- 
ing better of them that dwell therein. 

Well, sir, quoth I, then I perceive you to be a well- 
meaning man, and so one that takes pleasure to hear 
and tell of that which is good : pray did you never 
hear what happened to a man some time ago, of this 
town, (whose name was Christian,) that went on a 
pilgrimage up towards the higher regions ? 

Sag. Hear of him! Ay, and I also heard of the 
molestations, troubles, wars, captivities, cries, groans, 
frights, and fears, that he met with and had on his 
journey. Besides, I must tell you, all our country rings 
of him : there are but few houses, that have heard of 
him and his doings, but have sought after and got the 
records of his pilgrimage : yea, I think I may say, that 
his hazardous journey has got many well-wishers to his 
ways ; for, though when he was here he was fool in 
every man's mouth, yet now he is gone 
he is highly commended of all. For it is 
said he lives bravely where he is : yea, 
many of them that are resolved never to run his 
hazards, yet have their mouths water at his gains. 

They may, quoth I, well think, if they think any 
thing that is true, that he liveth well where he is ; for 
he now lives at and in the Fountain of life, and has 
what he has without labour and sorrow, for there is no 
grief mixed therewith. But pray what talk have the 
people about him ? 

Sag. Talk ! the people talk strangely about him : 
some say, that he now walks in white; 3 that he has a 
chain of gold about his neck ; that he has a crown of 
gold, beset with pearls, upon his head. Others say, 



CHRISTIANS ARE 
WELL SPOKEN OF 
WHEN GONE, THOUGH 
CALLEDFOOLSWIIILE 
THEY ARE HERE. 



350 THE PILGRIM'S PROGRESS. 

that the shining ones, that sometimes showed themselves 
to him in his journey, are become his companions, and 
that he is as familiar with them in the place where he 
is, as here one neighbour is with another. b Besides, it 
is confidently affirmed concerning him, that the King 
of the place where he is has bestowed upon him already 
a very rich and pleasant dwelling at court, and that he 
every day eateth and drinketh, and walketh and talketh, 
with him, and receiveth of the smiles and favours of 
him that is Judge of all there. Moreover, it is expected 
of some, that his Prince, the Lord of that country, will 
shortly come into these parts, and will know the reason, 
if they can give any, why his neighbours set so little 
by him, and had him so much in derision, when they 
perceived that he would be a pilgrim. 

For they say, that now he is so in the affections of 
his Prince, and that his Sovereign is so 
much concerned with the indignities that 
were cast upon Christian, when he became a pilgrim, 
that he will look upon all as if done unto himself: and 
no marvel, for it was for the love that he had to his 
Prince that he ventured as he did. d * 

b Zech. iii. 7. c Jude 14, 15. 4 Luke x. 16. 

* Christians are the representatives on earth of the Saviour and Judge 
of the world ; and the usage they meet with, whether good or bad, com- 
monly originates in men's love to him, or contemptuous enmity against him. 
The decisions of the great day therefore will be made, with an especial 
reference to this evidence of men's faith or unbelief. Faith works by love 
of Christ, and of his people for his sake, which influences men to self- 
denying kindness towards the needy and distressed of the flock. Where 
these fruits are totally wanting, it is evident there is no love of Christ, and 
consequently no faith in him, or salvation by him. And as true believers 
are the excellent of the earth, no man can have any good reason for 
despising, hating, and injuring them ; so that this usage will be adduced as 
a proof of positive enmity to Christ, and expose the condemned sinner to 
more aggravated misery. Indeed, it often appears after the death of con- 



CHRISTIANS KIK 

will take cam 

TIAN'S PART. 



THE PILGRIM'S PROGRESS. 351 

I dare say, quoth I ; I am glad on't ; I am glad for 
the poor man's sake, for that now he has rest from his 
labour, and for that he now reapeth the benefit of his 
tears with joy ; [ and for that he has got beyond the gun- 
shot of his enemies, and is out of the reach of them 
that hate him. I also am glad, for that a rumour of 
these things is noised abroad in this country j who can 
tell but that it may work some good effect on some 
that are left behind ? But pray, sir, while it is fresh in 
my mind, do you hear any thing of his wife and child- 
ren ? Poor hearts ! I wonder in my mind what they do. 

Sag. Who? Christiana and her sons? They are 
like to do as well as Christian did him- good tidings op 

christian's wife 

self; for, though they all played the fool AND c « ILDREN - 
at first, and would by no means be persuaded by either 
the tears or entreaties of Christian, yet second 
thoughts have wrought wonderfully with them: so 
they have packed up, and are also gone after him. 

Better and better, quoth I: but, what! wife and 
children and all ? 

Sag. It is true : I can give you an account of the 
matter, for I was upon the spot at the instant, and was 
thoroughly acquainted with the whole affair. 

Then said I, A man, it seems, may report it for a 
truth. 

Sag. You need not fear to affirm it ; I mean, that 
they are all gone on pilgrimage, both the good woman 
and her four boys. And being we are, as I perceive, 

e Rev. xiv. 13. f Psalm exxvi. 5, 6. 

sistent Christians, that the consciences of their most scornful opposers 
secretly favoured them : it must then surely be deemed the wisest conduct 
by every reflecting person, to ' let these men alone, lest haply he should be 
found to fight against God.' 



352 THE PILGRIM'S PROGRESS. 

going some considerable way together, I will give you 
an account of the whole of the matter. 

This Christiana, (for that was her name from the 
day that she with her children betook themselves to a 
pilgrim's life,) after her husband was gone over the 
river, and she could hear of him no more, her thoughts 
began to work in her mind. First, for that she had 
lost her husband, and for that the loving bond of that 
relation was utterly broken betwixt them. For you 
know, said he to me, nature can do no less but enter- 
tain the living with many a heavy cogitation, in the 
remembrance of the loss of loving relations. This, 
thatar t e H chuIl3 therefore, of her husband did cost her 
relations. 001 Y many a tear. But this was not all; for 
Christiana did also begin to consider with herself, 
whether her unbecoming behaviour towards her hus- 
band was not one cause that she saw him no more ; 
and that in such sort he was taken away from her. 
And upon this came into her mind, by swarms, all her 
unkind, unnatural, and ungodly carriage, to her dear 
friend; which also clogged her conscience, and did 
load her with guilt. She was, moreover, much broken 
with recalling to remembrance the restless groans, 
brinish tears, and self-bemoanings, of her husband, 
and how she did harden her heart against all his 
entreaties, and loving persuasions, of her and her 
sons, to go with him ; yea, there was not any thing 
that Christian either said to her, or did before her, all 
the while that his burden did hang on his back, but it 
returned upon her like a flash of lightning, and rent 
the caul of her heart in sunder, especially that bitter 
outcry of his, "What shall I do to be saved?" did 
ring in her ears most dolefulty. 



THE PILGRIM'S PROGRESS. 353 

Then said she to her children, Sons, we are all 
undone. I have sinned away your father, and he is 
gone : he would have had us with him, but I would not 
go myself: I also have hindered you of life. With that 
the boys fell into tears, and cried out to go after their 
father. Oh ! (said Christiana) that it had been but our 
lot to go with him! then had it fared well with us, 
beyond what it is like to do now. For, though I for- 
merly foolishly imagined, concerning the troubles of 
your father, that they proceeded of a foolish fancy 
that he had, or for that he was overrun with melan- 
choly humours ; yet now it will not out of my mind, 
but that they sprang from another cause ; to wit, for 
that the light of life was given him ; g by the help of 
which, as I perceive, he has escaped the snares of 
death. Then they all wept again, and cried out, Oh ! 
wo worth the day!* 

The next night Christiana had a dream ; and, behold, 
she saw as if a broad parchment was Christiana's dream. 
opened before her, in which were recorded the sum of 

g John viii. 12. 

* It is here evident, that the author was intent on encouraging pious 
persons to persevere in using all means for the spiritual good of their 
children, even when they see no effects produced by them. The Scripture 
teaches us to expect a blessing on such endeavours : the dying testimony 
and counsels of exemplary believers frequently make a deeper impression 
than all their previous instructions : the death of near relations, who have 
behaved well to such as despised them, proves a heavier loss than was ex- 
pected : the recollection of unkind behaviour to such valuable friends, and 
of the pains taken to harden the heart against their affectionate admoni- 
tions, sometimes lies heavy on the conscience ; and thus the prayers of the 
believer for his children or other relatives, are frequently answered after 
his death. And when some of them begin to inquire, ' What must we do 
to be saved V these will become zealous instruments in seeking the con- 
version of those, whom before they endeavoured to prejudice against the 
ways of God. 

2U 



354 THE PILGRIM'S PROGRESS. 

her ways ; and the crimes, as she thought, looked very 
black upon her. Then she cried out aloud in her sleep, 
"Lord, have mercy upon me, a sinner !" h and the little 
children heard her. 

After this, she thought she saw two very ill-favoured 
ones standing by her bed-side, and saying, What shall 
mark this; THts we do with this woman ? for she cries out 

IS THE QUINTES- 
SENCE of hell. f or mercv? waking and sleeping. If she 

be suffered to go on as she begins, we shall lose her 
as we have lost her husband. Wherefore we must, by 
one way or other, seek to take her off from the 
thoughts of what shall be hereafter, else all the world 
cannot help but she will become a pilgrim.* 

Now she awoke in a great sweat, also a trembling 
was upon her; but after a while she fell to sleeping 
again. And then she thought she saw Christian, her 

help against husband, in a place of bliss among many 

immortals, with a harp in his hand, 

standing and playing upon it before One that sat on a 

throne, with a rainbow about his head. She saw also, 

as if he bowed his head with his face to the paved 

h Luke xviii. 13. 

* The mind, during 1 sleep, is often occupied about those subjects that have 
most deeply engaged the waking thoughts : and it sometimes pleases God 
to make use of ideas thus suggested, to influence the conduct by exciting 
fears or hopes. Provided an intimation be scriptural, and the effect salutary, 
we need not hesitate to consider it as a divine monition, however it was 
brought to the mind ; but, if men attempt to draw conclusions in respect of 
their acceptance or duty ; to determine the truth of certain doctrines; to 
prophesy, or to discover hidden things, by dreams or visions of any kind; 
they then become a very dangerous and disgraceful species of enthusiasm. 
Whatever means are employed, conviction of sin and a disposition earnestly 
to cry for mercy, are the work of the Holy Spirit in the heart ; and on the 
other hand, the powers of darkness will surely use every effort and stra- 
tagem to take off inquirers from thus earnestly seeking the salvation of God. 



THE PILGRIM'S PROGRESS 355 

work that was under his Prince's feet, saying, I heartily 
thank my Lord and King for bringing me into this 
place. Then shouted a company of them that stood 
round about, and harped with their harps : but no man 
living could tell what they said, but Christian and his 
companions. 

Next morning, when she was up, had prayed to God, 
and talked with her children a while, one knocked hard 
at the door ; to whom she spake out, saying, If thou 
comest in God's name, come in. So he said, Amen ; 
and opened the door, and saluted her with, Peace be to 
this house. The which when he had done, he said, 
Christiana, knowest thou wherefore I am come ? Then 
she blushed and trembled; also her heart began to 
wax warm with desires to know from whence he came, 
and what was his errand to her. So he said unto her, 
My name is Secret ; I dwell with those that are on 
high. It is talked of where I dwell, as if thou hadst a 
desire to go thither : also there is a re- 
port that thou art aware of the evil thou 
hast formerly done to thy husband, in hardening of 
thy heart against his way, and in keeping of these 
babes in their ignorance. Christiana, the merciful One 
has sent me to tell thee, that he is a God ready to for- 
give, and that he taketh delight to multiply the pardon 
of offences. He also would have thee to know, that 
he inviteth thee to come into his presence, to his table, 
and that he will feed thee with the fat of his house, 
and with the heritage of Jacob thy father. 

There is Christian, thy husband that was, with 
legions more, his companions, ever beholding that face 
that doth minister life to the beholders ; and they will 
all be glad when they shall hear the sound of thy feet 
step over thy Father's threshold. 



CONVICTIONS SE- 
CONDED BY TIDINGS 
OF GOD'S READINESS 
TO PARDON. 



356 THE PILGRIM'S PROGRESS. 

Christiana at this was greatly abashed in herself, and 
bowed her head to the ground. This visitor proceeded, 
and said, Christiana, here is also a letter for thee, which 
I have brought from thy husband's King. So she took 
it, and opened it, but it smelt after the manner of the 
best perfume; 1 also it was written in letters of gold. 
The contents of the letter were these : That the King 
would have her to do as did Christian her husband, for 
that was the way to come to his city, and to dwell in 
cHRmuN, qdxte his presence with joy for ever. At this 
the good woman was quite overcome; 
so she cried out to her visitor, Sir, will you carry me 
and my children with you, that we also may go and 
worship the King?* 

Then said the visitor, Christiana, the bitter is before 

further in- the sweet. Thou must through troubles, 

chr u ist!°na. to as did he that went before thee, enter this 



i Song i. 3. 

* ' The secret of the Lord is with them that fear him.' The intimations 
given by Secret seem to represent the silent teaching of the Holy Spirit, 
by which the true meaning of the Scriptures is discovered, and the real 
grounds of encouragement brought to the penitent's notice or recollection. 
Thus he learns that the way of salvation is yet open to him : and the in- 
vitations of the gospel prove more fragrant and refreshing than the most 
costly ointment, and more precious than the gold of Ophir. It is observable 
that Secret did not inform Christiana that her sins were forgiven, or that 
Christ and the promises belonged to her ; but merely that she was invited 
to come, and that coming in the appointed way she would be accepted, not- 
withstanding her pertinacious unbelief in the preceding part of her life. 
Thus, without seeming to have intended it, the author hath stated the scrip- 
tural medium between the extremes which have been contended for with 
great eagerness and immense mischief in modern days; while some main- 
tain, that sinners should not be invited to come to Christ, or commanded to 
repent and believe the gospel ; and others that they should be urged 
to believe at once, with full assurance, that all the blessings of salva- 
tion belong to them, even previously to repentance, or works meet for 
repentance ! 



CHRISTIANA PRAYS 
HER SONS TO TAKE 
THEIR JOURNEY. 



THE PILGRIMS PROGRESS. 357 

Celestial City.* Wherefore, I advise thee to do as did 
Christian thy husband; go to the Wicket-gate yonder 
over the plain, for that stands at the head of the way 
up which thou must go, and I wish thee all good speed. 
Also I advise thee, that thou put this letter in thy bosom ; 
that thou read therein to thyself, and to thy children, 
until you have got it by root of heart ; for it is one of 
the songs that thou must sing while thou art in this 
house of thy pilgrimage : k also this thou must deliver 
in at the further gate. 

Now I saw in my dream, that this old gentleman, as 
he told me the story, did himself seem to be greatly 
affected therewith. He moreover proceeded, and said, 
So Christiana called her sons together, and began thus 
to address herself unto them : My sons, 
I have, as you may perceive, been of 

k Psalm cxix. 54. 

* ' Through much tribulation we must enter into the kingdom of God !' 
Habitual self-denial, even in things lawful in themselves, yet in many cases 
inexpedient, mortification of our sinful inclinations, inward conflicts, the 
renunciation of worldly interests and connexions, the scorn and hatred of 
the world, sore temptations, and salutary chastisements, are very bitter to 
our natural feelings. Habits likewise, and situation, often render some of 
them extremely painful, like 'cutting off a right hand, or plucking out a 
right eye :' and deep poverty, persecution, or seasons of public calamity, 
may enhance these tribulations. If a man, therefore, meet with nothing 
bitter, in consequence of his religious profession, he has great reason to 
suspect that he is not in the narrow way ; yet many argue against them- 
selves, on account of those very trials, which are a favourable token in 
their behalf. But, on the other hand, the believer has ' a joy that a stranger 
intermeddleth not with,' which counterbalances all his sorrows so that 
even in this life he possesses more solid satisfaction than they do, who 
choose the road to destruction from fear of the difficulties attending the 
way of life. Satan is, however, peculiarly successful in persuading men, 
that religion, the very essence of heavenly happiness, will make them 
miserable on earth ; and that sin, the source of all the misery in the uni- 
verse, will make them happy ! By such manifest lies' does this old mur- 
derer support his cause ! 



358 THE PILGRIM'S PROGRESS. 

late under much exercise in my soul about the death of 
your father ; not for that I doubt at all of his happiness, 
for I am satisfied now that he is well. I have also been 
much affected with the thoughts of mine own estate 
and yours, which I verily believe is by nature miserable. 
My carriage also to your father in his distress is a 
great load to my conscience, for I hardened both mine 
own heart and yours against him, and refused to go 
with him on pilgrimage. 

The thoughts of these things would now kill me out- 
right, but that for a dream which I had last night, and 
but that for the encouragement this stranger has given 
me this morning. Come, my children, let us pack up, 
and be gone to the gate that leads to that Celestial 
country, that we may see your father, and be with him 
and his companions in peace, according to the laws of 
that land. 

Then did her children burst out into tears, for joy 
that the heart of their mother was so inclined. So 
their visitor bid them farewell; and they began to 
prepare to set out for their journey. 

But, while they were thus about to be gone, two of 

timorods and the women, that were Christiana's neigh- 

MERCY COME TO VI- - ° 

sit Christiana, hours, came up to her house, and knocked 
at her door. To whom she said as before, If you come 
i1™e SA ' s ™ in God's name, come in. At this the 
bodrs. oi,d women were stunned, for this kind of lan- 

guage they used not to hear, or to perceive to drop 
from the lips of Christiana. Yet they came in : but 
behold, they found the good woman preparing to be 
gone from her house. 

So they began, and said, Neighbour, pray what is 
your meaning by this ? 



THE PILGRIM'S PROGRESS. 359 

Christiana answered and said to the eldest of them, 
whose name was Mrs. Timorous, I am preparing for a 
journey. (This Timorous was daughter to him that 
met Christian upon the hill of Difficulty, and would 
have had him go back for fear of the lions.) 

Tim. For what journey, I pray you ? 

Chr. Even to go after my good husband. And with 
that she fell a weeping. 

Tim. I hope not so, good neighbour ; pray, for your 
poor children's sake, do not so unwomanly cast away 
yourself. 

Chr. Nay, my children shall go with me ; not one 
of them is willing to stay behind. 

Tim. I wonder in my very heart, what or who has 
brought you into this mind. 

Chr. O neighbour, knew you but as much as I do, 
I doubt not but that you would go along with me. , 

Tim. Pr'ythee, what new knowledge hast thou got, 
that so worketh off thy mind from thy friends, and that 
tempteth thee to go nobody knows where ? 

Then Christiana replied, I have been sorely afflicted 
since my husband's departure from me ; but especially 
since he went over the river. But that which death. 
troubleth me most, is my churlish carriage to him, when 
he was under distress. Besides, I am now as he was 
then ; nothing will serve me but going on pilgrimage. 
I was dreaming last night that I saw him. O that my 
soul was with him ! He dwelleth in the presence of the 
King of the country ; he sits and eats with him at his 
table; he is become a companion of immortals; and 
has a house now given him to dwell in, to which the 
best palace on earth, if compared, seems to me but as 
a dunghill. 1 The Prince of the place has also sent for 



360 THE PILGRIM'S PROGRESS. 

me, with promise of entertainment, if I shall come to 
him : his messenger was here even now, and has brought 
me a letter, which invites me to come. And with that 
she plucked out her letter, and read it, and said to 
them, What now will you say to this ? 

Tim. Oh, the madness that has possessed thee and 
thy husband, to run yourselves upon such difficulties ! 
You have heard, I am sure, what your husband did meet 
with, even in a manner at the first step that he took on 
his way, as our neighbour Obstinate can yet testify, 
for he went along with him ; yea, and Pliable too, until 
they, like wise men, were afraid to go any further. 
We also heard, over and above, how he met with the 
lions, Apollyon, the Shadow of Death, 
and many other things. Nor is the 
danger that he met with at Vanity Fair to be forgotten 
by thee. For if he, though a man, was so hard put to 
it, what canst thou, being but a poor woman, do ? Con- 
sider also, that these four sweet babes are thy children, 
thy flesh, and thy bones. Wherefore, though thou 
shouldest be so rash as to cast aw T ay thyself; yet for 
the sake of the fruit of thy body, keep thou at home. 

But Christiana said unto her, Tempt me not, my 
neighbour : I have now a price put into my hand to get 
gain, and I should be a fool of the greatest size if I 
should have no heart to strike in with the opportunity. 
And for that you tell me of all these troubles that I am 
a pertinent re- like to meet with in the way, they are so 

PLY TO FLESHLY _ ^ 

reasoning. f aY f rom b e i n g to me a discouragement, 

that they show I am in the right. " The bitter must 
come before the sweet," and that also will make the 
sweet the sweeter. Wherefore since you came not to 
my house in God's name, as I said, I pray you to be 
gone, and not to disquiet me further. 



THE PILGRIM'S PROGRESS. 361 

Then Timorous reviled her, and said to her fellow, 
Come, neighbour Mercy, let us leave her in her own 
hands, since she scorns our counsel and company. But 
Mercy was at a stand, and could not so readily comply 
with her neighbour; and that for a twofold reason. 
1. Her bowels yearned over Christiana, mercy's bowels 

* / _ YEARN OVER CHUIS- 

So she said within herself, If my neigh- T1VNA - 
bour will needs be gone, I will go a little way with her, 
and help her. 2. Her bowels yearned over her own 
soul ; for what Christiana had said, had taken some 
hold upon her mind. Wherefore she said within her- 
self again, I will yet have more talk with this Chris- 
tiana ; and, if I find truth and life in what she shall 
say, myself with my heart shall also go with her.* 
Wherefore Mercy began thus to reply to her neighbour 
Timorous. 

Mer. Neighbour, I did indeed come with you to see 
Christiana this morning ; and, since she is, as you see, 
a taking her last farewell of the country, I think to 
walk this sunshiny morning a little with her, to help 
her on her way. But she told her not of her second 
reason, but kept it to herself. 

Tim. Well, I see you have a mind to go a fooling 
too ; but take heed in time, and be wise : while we are 

* The very things which excite the rage and scorn of some persons, pen- 
etrate the hearts and consciences of others. Thus the Lord makes one to 
differ from another, by preparing the heart to receive the good seed of 
divine truth, which is sown in it; yet every one willingly chooses the way 
he takes, without any constraint or hindrance, except his own prevailing 
dispositions. This consideration gives the greatest encouragement to the 
use of ail proper means, in order to influence sinners to choose the good 
part: for who knows but the most obvious truth, warning, or exhortation, 
given in the feeblest manner, may reach the conscience of a child, relative, 
neighbour, enemy, or even persecutor ; when the most convincing and per- 
suasive discourses of eloquent and learned teachers have failed to produce 
any effect. 2 V 



362 THE PILGRIM'S PROGRESS. 

out of danger, we are out ; but, when we are in, we 
are in. 

So Mrs. Timorous returned to her house, and Chris- 
timorocs for- tiana betook herself to her iourney. But, 

SAKESHER, BUT J J 7 

to m. CLEAVES when Timorous was got home to her 

house, she sends for some of her neighbours, to wit, 

Mrs. Bat's-Eyes, Mrs. Inconsiderate, Mrs. Light-Mind, 

timorous ac- and Mrs. Know-Nothing. So, when they 

QUAINTS HER ~ 7 J 

the'goodcZ^ were come to her house, she falls to 
to a do. I!> telling of the story of Christiana, and of 

her intended journey. And thus she began her tale. 

Tim. Neighbours, having but little to do this morn- 
ing, I went to give Christiana a visit; and, when I 
came at the door, I knocked, as you know it is our 
custom : and she answered, If you come in God's name, 
come in. So in I went, thinking all was well: but, 
when I came in, I found her preparing herself to depart 
the town, she, and also her children. So I asked her, 
what was her meaning by that ? And she told me in 
short, that she was now of a mind to go on pilgrimage, 
as did her husband. She told me also of a dream that 
she had, and how the King of the country where 
her husband was, had sent an inviting letter to come 
thither. 

mrs. know-nothing. Then said Mrs. Know-Nothing, And 
what, do you think she will go ? 

Tim. Ay, go she will, whatever comes on't ; and me- 
thinks I know it by this ; for that which was my great 
argument to persuade her to stay at home, (to wit, 
the troubles she was like to meet with in the way,) 
is one great argument with her to put her forward on 
her journey. For she told me in so many words, " The 
bitter goes before the sweet ; yea, and forasmuch as it 
so doth, it makes the sweet the sweeter." 



THE PILGRIM'S PROGRESS. 363 

Mrs. Bat's-Eyes. O this blind and foolish woman ! 
said she, and will she not take warning by .«s. bat's-eies. 
her husband's afflictions ? For my part, I see, if he 
were here again, he would rest himself content in a 
whole skin, and never run so many hazards for nothing. 

Mrs. Inconsiderate also replied, saying, Away with 
such fantastical fools from the town: a m RS . inconsiderate. 
good riddance, for my part, I say, of her; should she 
stay where she dwells, and retain this her mind, who 
could live quietly by her ? for she will either be dumpish 
or unneighbourly, or talk of such matters as no wise 
body can abide : wherefore, for my part, I shall never 
be sorry for her departure ; let her go, and let better 
come in her room : it was never a good world since 
these whimsical fools dwelt in it. 

Then Mrs. Light-Mind added as followeth: Come, 
put this kind of talk away. I was yester 
day at Madam Wanton's, where we were 
as merry as the maids. For who do you to'h 
think should be there, but I and Mrs. »'.»"«""■ 
Love-the-Flesh, and three or four more, with Mrs. 
Lechery, Mrs. Filth, and some others : so there we had 
music and dancing, and what else was meet to fill up 
the pleasure. And, I dare say, my lady herself is an 
admirable well-bred gentlewoman, and Mr. Lechery is 
a pretty fellow.* 

* This dialogue, by the names, arguments and discourse introduced into 
it, shows what kind of persons they in general are, who despise and revile 
all those that fear God and seek the salvation of their souls; from what 
principles, affections, and conduct such opposition springs ; and on what 
grounds it is maintained. Men of the most profligate characters, who never 
studied or practised religion in their lives, often pass sentence on the senti- 
ments and actions of pious persons, and decide in the most difficult contro- 
versies, without the least hesitation ; as if they knew the most abstruse sub- 
jects by instinct or intuition, and were acquainted with the secrets of men's 



S. LIGHT-MIND. 



V A N T O N 
T H A T H A D LIKE 
E BEEN TOO 
D FOR FAITH- 



DISCODRSE BE- 
TWIXT MERCY AND 
GOOD CHRISTIANA 



364 THE PILGRIM'S PROGRESS. 

By this time Christiana was got on her way, and 
Mercy went along with her : so as they went, her chil- 
dren being there also, Christiana began 
to discourse. And, Mercy, said Chris- 
tiana, I take this as an unexpected favour, that thou 
shouldest set forth out of doors with me to accompany 
me a little in the way. 

Then said young Mercy, (for she was but young,) If 
mercy inclines I thought it would be to purpose to go 
with you, I would never go near the 
town any more. 

Well, Mercy, said Christiana, cast in thy lot with 
me. I well know what will be the end of our pil- 
grimage : my husband is where he would not but be for 
all the gold in the Spanish mines. Nor shalt thou be 
rejected, though thou goest but upon my invitation. 
The King, who hath sent for me and my children, is 
one that delighteth in mercy. Besides, if thou wilt, I 
will hire thee, and thou shalt go along with me as my 
servant. Yet we will have all things in common be- 
twixt thee and me : only go along with me.* 

hearts ! These presumers should consider, that they must he wrong, let 
who will be right ; that any religion is as good as open impiety and profli- 
gacy ; and that it behoves them to ' cast out the beam out of their own 
eye,' before they attempt " to pull out the mote from their brother's eye." 
Believers also, recollecting the vain conversation from which they have been 
redeemed, and the obligations that have been conferred upon them, should 
not disquiet themselves about the scorn and censure of such persons, but 
learn to pray for them, as entitled to their compassion, even more than their 
detestation. 

* There are remarkable circumstances attending the conversion of some 
persons, with which others are wholly unacquainted. The singular dispen- 
sations of Providence, and the strong impressions made by the word of God 
upon their minds, seem in their own apprehension almost to amount to a 
special invitation : whereas others are gradually and gently brought to think 
on religious subjects, and to embrace the proposals of the gospel; who are 



THE PILGRIM'S PROGRESS. 365 

Mer. But how shall I be ascertained that I also 
shall be entertained ? Had I this hope 
but from one that can tell, I would make 
no stick at all, but would go, being helped by Him that 
can help, though the way was never so tedious. 

Chr. Well, loving Mercy, I will tell thee what thou 

Shalt do: gO With me tO the Wicket- Christiana al- 

lures HER TO THE 
GATE, VV HI C H IS 

CHRIST, AND PRO- 



gate, and there I will further inquire for 



ii i 



with encouragement, I will be content that thou return 
to thy place. I also will pay thee for the kindness 
which thou showest to me and my children, in the 
accompanying of us in our way as thou dost. 

Mer. Then will I go thither, and will take what 
shall follow ; and the Lord grant that my lot may MERCY 
there fall, even as the King of heaven shall 
have his heart upon me. 

Christiana then was glad at heart ; not only that she 
had a companion: but also for that she Christiana glad 

1 OF MERCY'S COM- 

had prevailed with this poor maid to fall PANV - 
in love with her own salvation. So they went on 
together, and Mercy began to weep. Then said Chris- 
tiana, Wherefore weepeth my sister so ? 

Alas ! said she, who can but lament, that shall but 
rightly consider what a state and condition my poor 



therefore sometimes apt to conclude, that they have never heen truly 
awakened to a concern about their souls: and this discouragement is often 
increased by the discourse of such religious characters, as lay great stress 
on the circumstances attending conversion. These misapprehensions, how- 
ever, are best obviated, by showing that ' the Lord delighteth in mercy;' 
that Christ ' will in no wise cast out any that come to him;' and that they 
who leave all earthly pursuits to seek salvation, and renounce all other 
confidence to trust in the mercy of God through the redemption of his Son, 
shall assuredly be saved. 



CHRISTIAN'S PRAY- 
ERS WEREANSWER- 
ED FOR HIS RELA- 
TIONS AFTER HE 
WAS DEAD. 



366 THE PILGRIM'S PROGRESS. 

mercy grieves relations are in, that yet remain in our 

FOR HER CARNAL ^ 

relations. sinful town ? And that which makes my 

grief the more heavy is, because they have no in- 
struction, nor any to tell them what is to come. 

Chr. Bowels become pilgrims: and thou dost for 
thy friends, as my good Christian did for me when he 
left me; he mourned for that I would 
not heed nor regard him : but his Lord 
and ours did gather up his tears, and put 
them into his bottle ; and now both I and thou, and 
these my sweet babes, are reaping the fruit and benefit 
of them. I hope, Mercy, that these tears of thine will 
not be lost ; for the Truth hath said, that " they that 
sow in tears shall reap in joy ;" and " he that goeth 
forth and weepeth, bearing precious seed, shall doubt- 
less come again with rejoicing, bringing his sheaves 
with him." m 

Then said Mercy, 

Let the most Blessed be my guide, 

If t be his blessed will, 
Unto his gate, into his fold, 

Up to his holy hill : 

And let Him never suffer me 

To swerve, or turn aside 
From his free-grace and holy ways, 

What'er shall me betide. 

And let Him gather them of mine, 

That I have left behind : 
Lord, make them pray they may be thine, 

With all their heart and mind. 

Now my old friend proceeded, and said, But, when 
Christiana came to the Slough of Despond, she began 
to be at a stand; For, said she, this is the place in 

m Psalm cxxvi. 5, G. 



THEIR OWN CAR- 
NAL CONCLUSIONS 
INSTEAD OF T II t 
WORD OF LIFE. 



MERCY THE BOLD 
ESTAT THE SLOUGH 
OF DESPOND. 



THE PILGRIM'S PROGRESS. 367 

which my dear husband had like to have been smoth- 
ered with mud. She perceived also, that, notwith- 
standing the command of the King to make this place 
for pilgrims good, yet it was rather worse than for- 
merly. So I asked if that was true ? Yes, said the 
old gentleman, too true : for many there be that pre- 
tend to be the King's labourers, and that say they are 
for mending the King's highways, and 
that brinff dirt and dun» instead of 
stones, and so mar, instead of mending.* Here Chris 
tiana, therefore, and her boys, did make 
a stand : but, said Mercy, Come, let us 
venture ; only let us be wary. Then they looked well to 
their steps, and made a shift to get staggeringly over. 



* The author seems to have observed a declension of evangelical religion, 
subsequent to the publication of his original Pilgrim. Probably he was 
grieved to find many renounce or adulterate the gospel, by substituting 
plausible speculations, or moral lectures in its stead ; by narrowing and 
confining it within the limits of a nice system, which prevents the preacher 
from freely inviting sinners to come unto Christ; by representing the 
preparation of heart requisite to a sincere acceptance of free salvation as a 
legal condition of being received by him ; or by condemning all diligence, 
repentance, and tenderness of conscience, as interfering with an evangelical 
frame of spirit. By these, and various other misapprehensions, the passage 
over the Slough is made worse, and they occasion manifold discouragements 
to awakened sinners, even to this day. For, as the promises, strictly 
speaking, belong only to believers; if invitations and exhortations be not 
freely given to sinners in general, a kind of gulf will be formed, over which 
no way can be seen : except as men take it for granted, without any kind 
of evidence, that they are true believers, which opens the door to manifold 
delusions and enthusiastic pretensions. But if all be invited, and encouraged 
to ask that they may receive ; the awakened sinner will be animated to hope 
in God's mercy and use the means of grace, and thus giving diligence to 
make his calling and election sure, he will be enabled to rise superior to the 
discouragements, by which others are retarded. Labourers enough indeed 
are ready to lend their assistance, in mending the road across this Slough ; 
but let them take care that they use none but scriptural materials, or they 
will make bad worse. 



368 THE PILGRIM'S PROGRESS. 

Yet Christiana had like to have been in, and that not 
once or twice. Now they had no sooner got over, but 
they thought they heard words that said unto them, 
" Blessed is she that believeth, for there shall be a per 
formance of what has been told her from the Lord." n 

Then they went on again; and said Mercy to Chris- 
tiana, Had I as good ground to hope for a loving recep- 
tion at the Wicket-gate as you, I think no Slough of 
Despond could discourage me. 

Well, said the other, you know your sore, and I 
know mine; and, good friend, we shall all have enough 
evil before we come to our journey's end. For can it 
be imagined, that the people who design to attain such 
excellent glories as we do, and that are so envied that 
happiness as we are, but that we shall meet with what 
fears and snares, with what troubles and afflictions, 
they can possibly assault us with that hate us„ # 

And now Mr. Sagacity left me to dream out my 
dream by myself. Wherefore, methought I saw Chris- 
tiana, and Mercy, and the boys, go all of 
them up to the gate : to which when they 
were come, they betook themselves to a 
short debate about how they must manage their calling 
at the gate, and what should be said unto him that did 
open to them ; so it was concluded, since Christiana 



* Some persons are discouraged by recollecting past sins, and imagining 
them too heinous to be forgiven; while others disquiet themselves by the 
apprehension, that they have never been truly humbled and converted. 
Indeed all the varieties in the experience of those, who upon the whole are 
walking in the same path, can never be enumerated; and some of them are 
not only unreasonable, but unaccountable, through the weakness of the 
human mind, the abiding effects of peculiar impressions, the remains of 
unbelief, and the artifices of Satan. 



PRAY ER SHOULD 


BE MADE WITH 


CON SIDERATION 


AND FEAR, AS 


WELL AS IN 


FAITH AND HOPE. 



DOG, THE 
A N ESE M Y 

YER. 



CHRISTIANA AND 
HER COMPANION'S 
PERPLEXED ABOUT 
PRAYER. 



THE PILGRIM'S PROGRESS. 369 

was the eldest, that she should knock for entrance, and 
that she should speak to him, that did open, for the rest. 
So Christiana began to knock, and, as her poor husband 
did, she knocked and knocked again. But, instead of 
any that answered, they all thought that m 
they heard as if a dog came barking upon TO r 
them ; a dog, and a great one too : and this made the 
women and children afraid. Nor durst they for a while 
to knock any more, for fear the mastiff should fly upon 
them. Now therefore they were greatly tumbled up 
and down in their minds, and knew not what to do : 
knock they durst not, for fear of the dog ; go back they 
durst not, for fear the keeper of that gate 
should espy them as they so went, and 
should be offended with them : at last they thought of 
knocking again, and knocked more vehemently than 
they did at first. Then said the keeper of the gate, 
Who is there? So the dog left off to bark, and he 
opened unto them.* 

Then Christiana made low obeisance, and said, Let 
not our Lord be offended with his handmaidens, for 
that we have knocked at his princely gate. Then said 
the keeper, Whence come ye ? and what is it that you 
would have ? 

Christiana answered, We are come from whence 
Christian did come, and upon the same errand as he ; 

* The greater fervency new converts manifest in prayer for themselves 
and each other, the more violent opposition will they experience from the 
powers of darkness. Many have felt such terrors whenever they attempted 
to pray, that they have for a time been induced wholly to desist : and doubt- 
less numbers, whose convictions were superficial, have thus been finally 
driven back to their former course of ungodliness. But when the fear of 
God, and a real belief of his word possess the heart, such disturbances can- 
not long prevent earnest cries for mercy ; nay, they will eventually render 
them more fervent and importunate than ever. 
2W 



HOW CHRISTIANA 
S ENTERTAINED 
lT THE GATE. 



370 THE PILGRIM'S PROGRESS. 

to wit, to be, if it shall please you, graciously admitted, 
by this gate, into the way that leads unto the Celestial 
City. And I answer, my Lord, in the next place, that 
I am Christiana, once the wife of Christian, that now 
is gotten above. 

With that the keeper of the gate did marvel, saying, 
What, is she now become a pilgrim, that but a while 
ago abhorred that life ? Then she bowed her head, and 
said, Yea; and so are these my sweet babes also. 

Then he took her by the hand, and led her in, and 
said also, " Suffer little children to come 
unto me ;" and with that he shut up the 
gate. This done, he called to a trumpeter that was 
above, over the gate, to entertain Christiana with shout- 
ing and sound of trumpet, for joy. So he obeyed, and 
sounded, and filled the air with his melodious notes. 

Now all this while poor Mercy did stand without, 
trembling and crying, for fear that she was rejected. 
But when Christiana had got admittance for herself 
and her boys, then she began to make intercession for 
Mercy. 

And she said, My Lord, I have a companion of mine 

Christiana's that stands yet without, that is come 

PR AYER FOR HER J 

friend mercy. hither upon the same account as myself; 
one that is much dejected in her mind, for that she 
comes, as she thinks, without sending for ; whereas I 
was sent for by my husband's King to come. 

Now Mercy began to be very impatient, and each 
delays make the minute was as long to her as an hour; 

HCNGER1NG SOOL ° 

the ferventer. V vherefore she prevented Christiana from 
a fuller interceding for her, by knocking at the gate 
herself. And she knocked then so loud, that she made 
Christiana to start. Then said the keeper of the 



THE PILGRIM'S PROGRESS. 



371 



gate, Who is there ? And Christiana said, It is my 
friend. 

So he opened the gate, and looked out, but Mercy 
was fallen down without in a swoon, for mercy faints. 
she fainted, and was afraid that no gate should be 
opened to her. 

Then he took her by the hand, and said, Damsel, I 
bid thee arise. 







O sir, said she, I am faint ; there is scarce life left 
in me. But he answered, that one once said, " When 
my soul fainted within me, I remembered the Lord, and 
my prayer came unto thee, into thy holy temple." 
Fear not, but stand upon thy feet, and tell me where- 
fore thou art come. 



o Jonah ii. 7. 



372 THE PILGRIM'S PROGRESS. 

Mer. I am come for that unto which I was never 
invited, as my friend Christiana was. Hers was from 
the King, and mine was but from her. Wherefore I 
fear I presume. 

Good. Did she desire thee to come with her to this 
place ? 

Mer. Yes; and, as my Lord sees, I am come: and 
if there is any grace and forgiveness of sins to spare, 
I beseech that thy poor handmaid may be a partaker 
thereof. 

Then he took her again by the hand, and led her 
gently in, and said, I pray for all them that believe on 
me, by what means soever they come unto me. Then 
said he to those that stood by, Fetch something, and 
give it to Mercy to smell on, thereby to stay her faint- 
ings. So they fetched her a bundle of myrrh, p and a 
while after she was revived. 

And now were Christiana and her boys, and Mercy, 
received of the Lord at the head of the way, and spoke 
kindly unto by him. Then said they yet further 
unto him, We are sorry for our sins, and beg of our 
Lord his pardon, and further information what we 
must do. 

I grant pardon, said he, by word and deed : by word, 
in the promise of forgiveness ; by deed, in the way I 
obtained it. Take the first from my lips with a kiss, 
and the other as it shall be revealed. q 

Now I saw in my dream, that he spake many good 
words unto them, whereby they were greatly gladded. 
He also had them up to the top of the 
gate, and showed them by what deed they 
were saved ; and told them withal, that that sight they 

p Song i. 13. q John xx. 19. 



THE PILGRIM'S PROGRESS. 373 

would have again as they went along in the way, to 
their comfort.* 

So he left them a while in a summer parlour below, 
where they entered into talk by them- 
selves; and thus Christiana began: O 
how glad am I that we are got in hither ! 

Mer. So you well may : but I of all have cause to 
leap for joy. 

Chr. I thought one time, as I stood at the gate, 
(because I had knocked, and none did answer,) that all 
our labour had been lost, especially when that ugly cur 
made such a heavy barking against us. 

Mer. But my worst fear was, after I saw that you 
were taken into his favour, and that I was left behind. 
Now, thought I, it is fulfilled which is written, " Two 
women shall be grinding together ; the one shall be 
taken, and the other left." 1 " I had much ado to for- 
bear crying out, Undone ! And afraid I was to knock 
any more : but, when I looked up to what was written 
over the gate, I took courage.f I also thought, that I 

r Matt. xxiv. 41. 

* Pardon bij word seems to denote the general discovery of free salvation 
by Jesus Christ to all that believe; which, being depended on by the humble 
sinner, is sealed by transient comforts and lively affections. Pardon by 
deed may relate to the manner, in which the blessing was purchased by the 
Saviour; and when this is clearly understood, the believer attains to stable 
peace and hope. This coincides with the explanation already given of the 
Gate, the Cross, and the Sepulchre ; and it will be further confirmed in the 
sequel. The ' pardon by deed' must be waited for ; yet the Pilgrims obtained 
a distant glimpse of the deed by which they were saved; for some general 
apprehensions of redemption by the cross of Christ are commonly connected 
with the believer's first comforts, though the nature and glory of it be more 
fully perceived as he proceeds. 

t The express words of scriptural invitations, exhortations and promises 
prove more effectual to encourage those who arc ready to give up their hopes, 
than all the consolatory topics that can possibly be substituted in their place. 



CHRISTIA 
THINKS HER 
PANION PRAY 
TER THAN S II 



374 THE PILGRIM'S PROGRESS. 

must either knock again or die : so I knocked, but I 
cannot tell how ; for my spirit now struggled between 
life and death. 

Chr. Can you not tell how you knocked? I am 
sure your knocks were so earnest, that 
the very sound of them made me start. 
I thought I never heard such knocking in all my life ; 
I thought you would have come in by a violent hand, 
or have taken the kingdom by storm. 3 

Mer. Alas ! to be in my case, who that so was could 
but have done so ? You saw that the door was shut 
upon me, and that there was a most cruel dog there- 
about. Who, I say, that was so faint-hearted as I, 
would not have knocked with all their might? But 
pray, what said my Lord to my rudeness ? Was he 
not angry with me ? 

Chr. When he heard your lumbering noise, he gave 

christ pleased a wonderful innocent smile: I believe 

WITH LOUD AND 

RESTLESS PRAYER. ^jgj. y QU ^ p^ggd him We U } ft) J. ^Q 

showed no sign to the contrary.* But I marvel in my 



It is, therefore, much to be lamented, that pious men, by adhering to a sys- 
tematical exactness of expression, should clog their addresses to sinners 
with exceptions and limitations, which the Spirit of God did not see good to 
insert. They will not say that the omission was an oversight in the inspired 
writers; or admit the thought for a moment, that they can improve on their 
plan ; why then cannot they be satisfied to ' speak according to the oracles 
of God,' without affecting a more entire consistency 1 Great mischief has 
thus been done by very different descriptions of men, who undesignedly 
concur in giving Satan an occasion of suggesting to the trembling inquirer, 
that perhaps he may persevere in asking, seeking, and knocking, with the 
greatest earnestness and importunity, and yet finally be a cast-away ! 

* When the sinner prays under the urgent fear of perishing, he is excited 
to peculiar fervency of spirit: and the more fervent our prayers are, the 
better are they approved by the Lord, how much soever men may object to 
the manner or expressions of them. 



THE PILGRIM'S PROGRESS. 



heart why he keeps such a clog: had I 1FTBE!fl n, at 
known that afore, I should not have had all it should 

M E E T WITH IN 1 T 9 

heart enough to have ventured myself in i^VwooLDnfi^ 



are in, and I am glad with all my heart. 

Mer. I will ask, if you please, next time he comes 
down, why he keeps such a filthy cur in his yard : 
I hope he will not take it amiss. 

Do so, said the children, and persuade him to hang 
him, for we are afraid he will bite us ^JKdo" 
when we go hence. 

So at last he came down to them again, and Mercy 
fell to the ground on her face before him, and wor- 
shipped, and said, " Let my Lord accept the sacrifice 
of praise which I now offer unto him with the calves 
of my lips." 

So he said unto her, Peace be to thee ; stand up. 
But she continued upon her face, and said, " Righteous 
art thou, O Lord, when I plead with thee ; yet let me 
talk with thee of thy judgments : ,n wherefore dost thou 
keep so cruel a dog- in thy yard, at the mercy expostu- 

1 _ ° J J ' ^ LATES ABOUT THE 

sight of which such women and children D0G - 
as we, are ready to flee from thy gate for fear? 

t Jer. xii. 1, 2. 

* Could soldiers, when they enlist, foresee all the dangers and hardships 
to be encountered ; or could mariners, when about to set sail, be fully aware 
of all the difficulties of the voyage ; their reluctancy or discouragement 
would be increased by the prospect. But, when they have engaged, they 
find it impossible to recede ; and thus they press forward through one labour 
and peril after another, till the campaign or voyage be accomplished. Thus 
it is with the Christian : but they strive for corruptible things, which they 
may never live to obtain ; while he seeks for an incorruptible crown of glory, 
of which no event can deprive him. If lie knew all from the first, it would 
be his only wisdom to venture : whereas the case with them is often widely 
different. 



376 THE PILGRIM'S PROGRESS. 

He answered and said, That dog has another owner : 
the devil, he also is kept close in another man's ground, 
only my pilgrims hear his barking : he belongs to the 
castle which you see there at a distance, but can come 
up to the walls of this place. He has frighted many 
an honest pilgrim from worse to better, by the great 
voice of his roaring. Indeed, he that owneth him doth 
not keep him out of any good-will to me or mine, but 
with intent to keep the pilgrims from coming to me, 
and that they may be afraid to come and knock at this 
gate for entrance. Sometimes also he has broken out, 
and has worried some that I loved; but I take all at 
present patiently. I also give my pilgrims timely help, 
so that they are not delivered to his power, to do 
with them what his doggish nature would prompt him 
to. But what ! my purchased one, I trow, hadst thou 
known never so much beforehand, thou wouldest not 
have been afraid of a dog. The beggars that go from 
x check to the door to door, will, rather than lose a sup- 

CARNAL FEAR OF l 

the pilgrims. posed alms, run the hazard of the bawl- 
ing, barking, and biting too, of a dog; and shall a dog, 
a dog in another man's yard, a dog whose barking I 
turn to the profit of pilgrims, keep any from coming to 
me ? I deliver them from the lions, and " my darling 
from the power of the dog." u 

Then said Mercy, I confesss my ignorance : I spake 
wifsl s sopoil a™qui N what I understood not : I acknowledge 
of°the N ir ti lor1! si>cm that thou dost all things well. 

Then Christiana began to talk of their journey, and 
to inquire after the way. So he fed them, and washed 
their feet, and set them in the way of his steps, accord- 
ing as he had dealt with her husband before. 

u Psalm xxii. 20, 21. 



THE PILGRIM'S PROGRESS. 377 

So I saw in my dream, that they walked on their 
way ; and had the weather very comfortable to them. 
Then Christiana began to sing, saying, 

Blest be the day that I began 

A pilgrim for to be ; 
And blessed also be that man 

That thereto moved me. 

'Tis true, 'twas long ere I began 

To seek to live for ever : 
But now I run fast as I can ; 

'Tis better late than never. 

Our tears to joy, our fears to faith, 

Are turned, as we see ; 
Thus our beginning (as one saith) 

Shows what our end will be. 

Now, there was on the other side of the wall, that 
fenced in the way up which Christiana and THE DEVIL . a 
her companions were to go, a garden, and 
that garden belonged to him whose was that barking 
dog, of whom mention was made before. And some 
of the fruit-trees that grew in that garden shot their 
branches over the wall ; and being mellow, they that 
found them did gather them up, and eat of them to 
their hurt. So Christiana's boys, (as boys are apt to 
do,) being pleased with the trees, and 
with the fruit that did hang thereon, did 
pluck them, and began to eat. Their mother did also 
chide them for so doing, but still the boys went on.* 

* The terrifying suggestions of Satan give believers much present uneasi- 
ness ; yet they often do them great good, and seldom eventually hurt them : 
but the allurements of those worldly objects which he throws in their way, 
are far more dangerous and pernicious. Many of these, for which the aged 
have no longer any relish, are very attractive to young persons : but, all 
those parents or aged persons, who love the souls of their children and young 
friends, instead of conniving at them in their self-indulgence, from a notion, 
2X 



THE CHILDREN 
T OF THE ENE- 
'S FRUIT. 



TWO ILL-FAVOUR 
ONES A S S A L T CHE 
TUBA AND MERCY, 



378 THE PILGRIM'S PROGRESS. 

Well, said she, my sons, you transgress, for that 
fruit is none of ours: but she did not know that it 
belonged to the enemy. I'll warrant you, if she had, 
she would have been ready to die for fear. But that 
passed, and they went on their way. Now, by that they 
were gone about two bow-shots from the place that led 
them into the way, they spied two very ill-favoured 
ones coming down apace to meet them. With that, 
Christiana, and Mercy her friend, covered themselves 
with their veils, and so kept on their journey: the 
children also went on before ; so that at last they met 
together. Then they that came down 
to meet them, came just up to the 
women, as if they would embrace them : but Christiana 
said, Stand back, or go peaceably as you should. Yet 
these two, as men that are deaf, regarded not Christi- 
ana's words, but began to lay hands upon them : at that 
Christiana waxing very wroth, spurned at them with 
her feet. Mercy also, as well as she could, did what 
she could to shift them. Christiana again said to 
them, Stand back, and be gone, for we have no money 
to lose, being pilgrims, as you see, and such too as live 
upon the charity of our friends. 

Then said one of the two men, We make no assault 
on you for money, but are come out to tell you, that 
if you will but grant one small request we shall ask, 
we will make women of you for ever. 

that allowance must be made for youth, should employ all their influence 
and authority to restrain them from those vain pleasures which ' war against 
the soul,' and are most dangerous when least suspected. This fruit may be 
found in the Pilgrim's path ; but it grows in Beelzebub's garden, and should 
be shunned as poison. Many diversions and pursuits, both in high and low 
life, are of this nature, though often pleaded for as innocent, by some persons 
who ought to know better. 



THE PILGRIM'S PROGRESS. 379 

Now Christiana, imagining what they should mean, 
made answer again, We will neither hear, nor regard, 
nor yield to what you shall ask. We are in haste, and 
cannot stay; our business is a business of life and 
death. So again she and her companion made a fresh 
essay to go past them : but they letted them in their way. 

And they said, We intend no hurt to your lives ; 'tis 
another thing we would have. 

Ay, quoth Christiana, you would have us body and 
soul, for I know 'tis for that you are she cries odt. 
come ; but we will die rather upon the spot, than to 
suffer ourselves to be brought into such snares as shall 
hazard our well-being hereafter. And with that they 
both shrieked out, and cried, Murder ! murder ! and so 
put themselves under those laws that are provided for 
the protection of women. 7 But the men still made 
their approach upon them, with design to prevail 
against them. They therefore cried out again. 

Now they being, as I said, not far from the gate in 
at which they came, their voice was 
heard from whence they were, thither: 
wherefore some of the house came out, and knowing 
that it was Christiana's tongue, they made THE RELIEVER 
haste to her relief. But by that they were 
got within sight of them, the women were in a very 
great scuffle : the children also stood crying by. Then 
did he that came in for their relief call out to the ruf- 
fians, saying, What is that thing you do ? Would you 
make my Lord's people to transgress ? He also 
attempted to take them: but they did 
make their escape over the wall into the 
garden of the man to whom the great dog belonged ; 



ITISOOOD TO CRY 
D T WHEN WE ARE 
SSADLTED. 



HE ILL ONES K L Y 
THE DEVIL I O R 
L I E K. 



v Deut. xxii. 25—27. 



380 THE PILGRIM'S PROGRESS. 

so the dog became their protector. This Reliever then 
came up to the women, and asked them how they did. 
So they answered, We thank thy Prince, pretty well, 
only we have been somewhat affrighted ; we thank thee 
also, that thou earnest in to our help, otherwise we had 
been overcome. 

So, after a few more words, this Reliever said as 
the reliever followetli : I marvelled much, when you 

TALKS TO THE ^ 

women. were entertained at the gate above, 

being ye knew that ye were but weak women, that 
you petitioned not the Lord for a conductor; then 
mark this! might you have avoided these troubles and 
dangers ; for he would have granted you one. 

Alas ! said Christiana, we were so taken with our 
present blessing, that dangers to come were forgotten 
by us : beside, who could have thought, that so near 
the King's palace there could have lurked such naughty 
ones ? Indeed, it had been well for us, had we asked 
our Lord for one ; but, since our Lord knew it would 
be for our profit, I wonder he sent not one along with us. 

Rel. It is not always necessary to grant things not 
welosf. for not asked for, lest by so doing they become 
of little esteem; but when the want of a 
thing is felt, it then comes under, in the eyes of him 
that feels it, that estimate that properly is its due, and 
so consequently will be thereafter used. Had my Lord 
granted you a conductor, you would not either so have 
bewailed that oversight of yours in not asking for one, 
as now you have occasion to do. So all things work 
for good, and tend to make you more wary.* 

* Satan designs, by every means, to take off awakened sinners from the 
great concern of eternal salvation; and he makes use of ungodly men for 
that purpose, among his manifold devices against the female sex. These 



THE PILGRIM'S PROGRESS. 381 

Chr. Shall we go back again to my Lord, and con- 
fess our folly, and ask one ? 

Rel. Your confession of your folly I will present 
him with : to go back again, you need not, for in all 
places where you shall come, you shall find no want at 
all ; for in every one of my Lord's lodgings, which he 
has prepared for the reception of his pilgrims, there is 
sufficient to furnish them against all attempts whatso- 
ever. But, as I said, " he will be inquired of by them, 
to do it for them." w And 'tis a poor thing that is not 
worth asking for. 

When he had thus said, he went back to his place, 
and the pilgrims went on their way. 

Then said Mercy, What a sudden blank is here ? I 
made account that we had been past f t m h e e rc i y i . stake 
all danger, and that we should never see sorrow more. 

Thy innocency, my sister, said Christiana to Mercy, 
may excuse thee much; but as forme, my GUI l? ristianas 
fault is so much the greater, for that I saw this danger 
before I came out of the doors, and yet did not provide 
for it when provision might have been had. I am 
much to be blamed. 

w Ezek. xxxvi. 37. 

are very ill-favoured to the gracious mind ; however alluring their persons, 
circumstances, or proposals may be to the carnal eye. As such vile seducers 
are too often successful, they are emboldened to attempt even those who 
profess to be religious : nor are they always repulsed by them ; for many, 
of whom favourable hopes were once entertained, have thus awfully ' been 
again entangled and overcome, so that their last state has been worse than 
the first.' But when such proposals are repulsed with decided abhorrence, 
and earnest prayers, the Lord will give deliverance and victory. The 
faithful admonitions and warnings of a stated pastor are especially intended 
by the Conductor. The Reliever seems to represent the occasional direc- 
tion and good counsel of some able minister ; for he speaks of Christ, as 
his Lord, and must therefore be considered as one of the servants by whom 
help is sent to the distressed. 



382 THE PILGRIM'S PROGRESS. 

Then said Mercy, How knew you this before you 
came from home ? Pray open to me this riddle. 

Chu. Why, I will tell you. — Before I set foot out 
of doors, one night, as I lay in my bed, 
I had a dream about this : for methought 
I saw two men, as like these as ever any in the world 
could look, stand at my bed's feet, plotting how they 
might prevent my salvation. I will tell you their very 
words : they said, ('twas when I was in my troubles,) 
What shall we do with this woman ? for she cries out, 
waking and sleeping, for forgiveness. If she be suf- 
fered to go on as she begins, we shall lose her as we 
have lost her husband. This, you know, might have 
made me take heed, and have provided when provision 
might have been had. 

Well, said Mercy, as by this neglect we have an 
mercy makes good occasion ministered unto us to behold 

USE OF THEIR NE- 
GLECT of duty. our own imperfections, so our Lord 

has taken occasion thereby to make manifest the 

riches of his grace ; for he, as we see, has followed us 

with unasked kindness, and has delivered us from their 

hands that were stronger than we, of his mere good 

pleasure. 

Thus now, when they had talked away a little more 

time, they drew near to a house that stood in the way, 

which house was built for the relief of pilgrims, as you 

will find more fully related in the First Part of these 

records of the Pilgrim's Progress. So they drew on 

towards the house, (the house of the Interpreter ;) and 

when they came to the door, they heard a great talk in 

the house. Then they gave ear, and 

heard, as they thought, Christiana 

mentioned by name ; for you must know 



TALK IN THE IN- 
TERPRETER'S HOUSE 
ABOUT CHRISTIANA'S 
GOING ON PILGRIM- 
AGE. 



IIEDOOR ISOPEN- 
ED TO THEM BY 
INNOCENT. 



THE PILGRIM'S PROGRESS. 383 

that there went along, even before her, a talk of her 
and her children's going on pilgrimage. And this was 
the most pleasing to them, because they had heard that 
she was Christian's wife, that woman who was, some 
time ago, so unwilling to hear of going on pilgrimage. 
Thus, therefore, they stood still, and heard the good 
people within commending her, who they little thought 
stood at the door. At last Christiana 
knocked, as she had done at the gate 
before. Now, when she had knocked, there came to 
the door a young damsel, and opened the 
door, and looked, and behold, two women 
were there. 

Then said the damsel to them, With whom would 
you speak in this place ? 

Christiana answered, We understand that this is a 
privileged place for those that are become pilgrims, and 
we now at this door are such ; wherefore we pray that 
we may be partakers of that for which we at this time 
are come ; for the day, as thou seest, is very far spent, 
and we are loath to-night to go any further. 

Dam. Pray, what may I call your name, that I may 
tell it to my Lord within ? 

Chr. My name is Christiana; I was the wife of that 
pilgrim that some years ago did travel this way ; and 
these be his four children. This maiden also is my 
companion, and is going on pilgrimage too. 

Then Innocent ran in, (for that was her name,) and 
said to those within, Can you think who is at the door ? 
There is Christiana, and her children, and her com- 
panion, all waiting for entertainment here ! J0Y „ THE HOnsE 
Then they leaped for ioy, and went and th that ceeu- 

' X J * / TIANA IS TURNED 

told their Master. So he came to the pilgrim - 



384 THE PILGRIM'S PROGRESS. 

door, and, looking upon her, he said, Art thou that 
Christiana whom Christian the good man left behind 
him, when he betook himself to a pilgrim's life ? 

Chr. I am that woman, that was so hard-hearted as 
to slight my husband's troubles, and that left him to go 
on his journey alone ; and these are his four children : 
but now I also am come, for I am convinced that no 
way is right but this. 

Inter. Then is fulfilled that which is written of the 
man that said to his son, " Go, work to-day in my 
vineyard : and he said to his father, I will not ; but 
afterwards repented, and went." x 

Then said Christiana, So be it : Amen. God make 
it a true saying upon me, and grant that I may be 
found at the last of him in peace, without spot, and 
blameless ! 

Inter. But why standest thou thus at the door? 
Come in, thou daughter of Abraham: we were talking 
of thee but now, for tidings have come to us before, 
how thou art become a pilgrim. Come, children, come 
in ; come, maiden, come in ! So he had them all into 
the house. 

So, when they were within, they were bidden to sit 
down and rest them ; the which when they had done, 
those that attended upon the pilgrims in the house came 
into the room to see them. And one smiled, and an- 
other smiled, and they all smiled, for joy 
that Christiana was become a pilgrim. 
They also looked upon the boys ; they stroked them over 
their faces with the hand, in token of their kind recep- 
tion of them : they also carried it lovingly to Mercy, 
and bid them all welcome into their Master's house. 



OLD SAINTS GLAD 
O SEE THE YOUNG 
NES WALK IN GOD'S 



x Matt. xxi. 28, 29. 



THE PILGRIM'S PROGRESS. 385 

After a while, because supper was not ready, the 
Interpreter took them into his Significant THE SIOS1FICAST 
Rooms, and showed them what Christian, 
Christiana's husband, had seen some time before. Here, 
therefore, they saw the man in the cage, the man and 
his dream, the man that cut his way through his ene- 
mies, and the picture of the biggest of them all ; 
together with the rest of those things that were then so 
profitable to Christian. 

This done, and after those things had been somewhat 
digested by Christiana and her company, the Interpreter 
takes them apart again, and has them first into a room 
where was a man that could look no way the man with 

^ THE MUCK-RAKE 

but downwards, with a muck-rake in his EXPoUNDED - 
hand. There stood also one over his head with a 
celestial crown in his hand, and proffered him that 
crown for his muck-rake ; but the man did neither look 
up nor regard, but raked to himself the straws, the 
small sticks, and dust of the floor. 

Then said Christiana, I persuade myself, that I know 
somewhat the meaning of this ; for this is a figure of a 
man of this world: is it not, good sir? 

Thou hast said right, said he, and his muck-rake 
doth show his carnal mind. And, whereas thou seest 
him rather give heed to rake up straws and sticks, and 
the dust of the floor, than to do what He says that 
calls to him from above, with the celestial crown in his 
hand ; it is to show, that heaven is but as a fable to 
some, and that things here are counted the only things 
substantial. Now, whereas it was also showed thee, 
that the man could look no way but downwards, it is to 
let thee know, that earthly things, when they are with 
power upon men's minds, quite carry their hearts away 
from God. 2Y 



386 THE PILGRIM'S PROGRESS. 

Christiana's Then said Christiana, O deliver me 

PRAYER AGAINST 

THE MUCK-RAKE. fj-Qjjj jjjjg mUC k_ ra k e J 

That prayer, said the Interpreter, has lain by till it 
is almost rusty : " Give me not riches," is scarce the 
prayer of one in ten thousand/ Straws, and sticks, and 
dust, with most, are the great things now looked after.* 

With that Christiana and Mercy wept, and said, It 
is, alas ! too true. 

When the Interpreter had showed them this, he had 
them into the very best room in the house, (a very 
brave room it was :) so he bid them look round about 
and see if they could find any thing profitable there. 
Then they looked round and round, for there was ho- 
of the spider, thing to be seen but a very great spider 
on the wall ; and that they overlooked. 

Then said Mercy, Sir, I see nothing ; but Christiana 
held her peace. 

But, said the Interpreter, look again : she therefore 
tVisVimII' looked again, and said, Here is not any thing 
but an ugly spider, who hangs by her hands upon the 
wall. Then, said he, Is there but one spider in all this 
spacious room ? Then the water stood in Christiana's 
eyes, for she was a woman quick of apprehension : and 
she said, Yea, Lord, there is more here than one ; yea, 
and spiders whose venom is far more destructive than 
that which is in her. The Interpreter then looked 

j' Prov. xxx. 8. 

* The emblematical instruction at the Interpreter's house, in the former 
part, was so important and comprehensive, that no other selection equally 
interesting could be expected : some valuable hints, however,, are here ad- 
duced. The first emblem is very plain ; and so apposite, that it is wonderful 
any person should read it without lifting up a prayer to the Lord, and 
saying, * O ! deliver me from this muck-rake.' Yet, alas, it is to be feared, 
such prayers are still little used even by professors of the gospel ; at least 
they are contradicted by the habitual conduct of numbers among them ; and 
this may properly lead us to weep over others, and tremble for ourselves. 



THE PILGRIM'S PROGRESS. 387 

pleasantly on her, and said, Thou hast said the truth. 
Tins made Mercy to blush, and the boys to cover their 
faces ; for they all began now to understand the riddle. 

Then said the Interpreter again, " The spider taketh 
hold with her hands, (as you see,) and is in kings' 
palaces." And wherefore is this recorded, but to show 
you, that, how full of the venom of sin soever you be, 
yet you may, by the hand of faith, lay hold of, and 
dwell in, the best room that belongs to the King's 
house above ? 

I thought, said Christiana, of something of this ; but 
I could not imagine it at all. I thought that we were 
like spiders, and that we looked like ugly creatures, in 
what fine rooms soever we were; but that by this 
spider, that venomous and ill-favoured creature, we 
were to learn how to act faith, that came not into my 
thoughts ; and yet she had taken hold with her hands, 
and, as I see, dwelleth in the best room in the house.— 
God has made nothing in vain.* 

Then they seemed all to be glad ; but the watei 

* The instruction grounded on accommodation of Scripture, though solid 
and important, is not so convincing to the understanding, as that which 
results from the obvious meaning of the words ; though many persons are 
for the time more excited to attention, by a lively exercise of the imagina- 
tion, and the surprise of unexpected inferences. This method, however, 
should be used with great caution by the friends of truth ; for it is a most 
formidable engine in the hands of those, who endeavour to pervert or oppose 
it. The author did not, however, mean by the emblem of the spider, that 
the sinner might confidently assure himself of salvation, by the blood of 
Christ, while he continued full of the poison of sin, without experiencing 
or evidencing any change ; but only, that no consciousness of inward pollu- 
tion, or actual guilt, should discourage any one from applying to Christ, 
and 'fleeing for refuge to lay hold on the hope set before him,' that thus he 
may be delivered from condemnation, and cleansed from pollution, and so 
made meet for those blessed mansions, into which no unclean thing can 
find admission. 



388 THE PILGRIM'S PROGRESS. 

stood in their eyes ; yet they looked one upon another, 
and also bowed before the Interpreter. 

He had them then into another room, where was a hen 
of the hen and and chickens, and bid them observe a 
while. So one of the chickens went to 
the trough to drink, and every time she drank she lifted 
up her head and her eyes towards heaven. See, said 
he, what this little chick doth, and learn of her to 
acknowledge whence your mercies come, by receiving 
them with looking up. Yet again, said he, observe and 
look ; so they gave heed, and perceived that the hen 
did walk in a fourfold method towards her chickens. 
1. She had a common call, and that she hath all the 
day long. 2. She had a special call, and that she had 
but sometimes. 3. She had a brooding note. And, 
4. she had an outcry. 2 

Now, said he, compare this hen to your King, and 
these chickens to his obedient ones. For, answerable 
to her, himself has his methods, which he walketh in 
towards his people. By his common call he gives 
nothing ; by his special call he always has something 
to give ; he has also a brooding voice for them that are 
under his wing ; and he has an outcry, to give the alarm 
when he seeth the enemy come. I choose, my darlings, 
to lead you into the room where such things are, 
because you are women, and they are easy for you.* 

z Matt, xxiii. 37. 

* Our Lord hath, in immense condescension, employed this emblem, to 
represent his tender love to his people, for whom he bare the storm of wrath 
himself, that they might be safe and happy under ' the shadow of his wings.' 
(Matt, xxiii. 37.) The common call signifies the general invitations of the 
gospel, which should be addressed without restriction, to all men that come 
under the sound of it ; ' as many as ye find, bid to the marriage.' The 
special call denotes those influences of the Spirit, by which tne heart is 



THE PILGRIM'S PROGRESS. 389 

And, sir, said Christiana, pray let us see some more. 
So he had them into the slaughter-house, where was a 
butcher killing a sheep : and, behold, the 
sheep was quiet, and took her death 
patiently. Then said the Interpreter, You must learn 
of this sheep to suffer, and to put up with wrongs with- 
out murmurings and complaints. Behold how quietly 
she takes her death, and, without objecting, she suf- 
fereth her skin to be pulled over her ears. Your King 
doth call you his sheep. 

After this, he led them into his garden, where was 
great variety of flowers ; and he said, Do of the garden. 
you see all these? So Christiana said, Yes. Then 
said he again, Behold, the flowers are diverse in 
stature, in quality, and colour, and smell, and virtue : 
and some are better than others ; also, where the gar- 
dener hath set them, there they stand, and quarrel not 
one with another.* 

Again, he had them into his field, which he had sown 

sweetly made willing to embrace the invitation, and apply for the blessing, 
in the use of the appointed means, by which sinners actually experience 
the accomplishment of the promises, as their circumstances require. The 
brooding note was intended to represent that communion with God, and 
those consolations of the Holy Spirit, which the Scriptures encourage us to 
expect, and by which the believer is trained up for eternal felicity : whilst 
the out-cry refers to the warnings and cautions, by which believers are 
excited to vigilance, circumspection, and self-examination, and to beware 
of all deceivers and delusions. 

* We ought not to be contented, (so to speak,) with a situation among the 
useless and noxious weeds of the desert: but if we be planted among the 
ornamental and fragrant flowers of the Lord's garden, we may deem our- 
selves sufficiently distinguished and honoured. We should, therefore, watch 
against envy and ambition, contempt of our brethren, and contention. We 
ought to be satisfied in our place, doing ' nothing through strife or vain- 
glory,' or 'with murmurings and disputings:' but endeavouring, in the 
meekness of wisdom, to diffuse a heavenly fragrance around us, and 'to 
adorn the doctrine of God our Saviour in all things.' 



390 THE PILGRIM'S PROGRESS. 

of the field, with wheat and corn : but when they beheld, 
the tops of all were cut off, only the straw remained. 
He said again, This ground was dunged, and ploughed, 
and sowed ; but what shall we do with the crop ? Then 
said Christiana, Burn some, and make muck of the rest. 
Then said the Interpreter again, Fruit, you see, is that 
thing you look for, and for want of that you condemn 
it to the fire, and to be trodden under foot of men : 
beware that in this you condemn not yourselves.* 

Then, as they were coming in from abroad, they 
of the robin and spied a little robin with a great spider in 
his mouth : so the Interpreter said, Look 
here. So they looked, and Mercy wondered ; but 
Christiana said, What a disparagement is it to such a 
pretty little bird as the robin-redbreast ; he being also 
a bird, above many, that loveth to maintain a kind of 
sociableness with men ! I had thought they had lived 
upon crumbs of bread, or upon such other harmless 
matter : I like him worse than I did. 

The Interpreter then replied, This robin is an em- 
blem, very apt to set forth some professors by ; for to 
sight they are, as this robin, pretty of note, colour, and 
carriage ; they seem also to have a very great love for 
professors that are sincere; and, above all others, to 

* The labour and expense of the husbandman are not repaid by the straw 
or the chaff, but by the corn. The humiliation and sufferings of Christ, the 
publication of the gospel, the promises and instituted ordinances, and the 
labour of ministers, were not intended merely to bring men to profess cer- 
tain doctrines, and observe certain forms ; or even to produce convictions, 
affections, or comforts, in any order or degree whatsoever ; but to render 
men fruitful in good works, by the influences of the Spirit of Christ, and 
through his sanctifying truth: and all profession will terminate in ever- 
lasting contempt and misery, which is not productive of this good fruit, 
whatever men may pretend, or however they may deceive themselves and 
one another. 



THE PILGRIM'S PROGRESS. 391 

desire to associate with them, and to be in their com- 
pany, as if they could live upon the good man's crumbs. 
They pretend also, that therefore it is that they fre- 
quent the house of the godly, and the appointments of 
the Lord: but when they are by themselves, as the 
robin, they can catch and gobble up spiders, they can 
change their diet, drink iniquity, and swallow down sin 
like water. 

So when they were come again into the house, 
because supper as yet was not ready, 

*1 J J PRAY, ANDY OD 

Christiana again desired that the Inter- ^ L ich e «t t l h ieI 
preter would either show or tell some 
other things that are profitable. 

Then the Interpreter began, and said : The fatter 
the sow is, the more she desires the mire ; the fatter 
the ox is, the more gamesomely he goes to the 
slaughter; and the more healthy the lustful man is, 
the more prone is he unto evil. 

There is a desire in women to go neat and fine : and 
it is a comely thing to be adorned with that which in 
God's sight is of great price. 

'Tis easier watching a night or two, than to sit up a 
whole year together : so 'tis easier for one to begin to 
profess well, than to hold out as he should to the end. 

Every shipmaster, when in a storm, will willingly 
cast that overboard that is of the smallest value in the 
vessel : but who will throw the best out first ? None 
but he that feareth not God. 

One leak will sink a ship : and one sin will destroy 
a sinner.* 

* By repentance and faith in Christ, the leaks that sin hath made, are, as 
it were, stopped ; but one sin, habitually committed with allowance, proves 
a man's profession hypocritical, however plausible it may be in all other 
respects; as one leak unstopped will assuredly at length sink the ship. 



392 THE PILGRIM'S PROGRESS. 

He that forgets his friend, is ungrateful unto him ; 
but he that forgets his Saviour is unmerciful to himself. 

He that lives in sin, and looks for happiness here- 
after, is like him that soweth cockle, and thinks to fill 
his barn with wheat or barley. 

If a man would live well, let him fetch his last day 
to him, and make it always his company-keeper. 

Whispering and change of thoughts prove that sin 
is in the world. 

If the world, which God sets light by, is counted a 
thing of that worth with men; what is heaven, that 
God commendeth ? 

If the life that is attended with so many troubles, is 
so loath to be let go by us, what is the life above ? 

Every body will cry up the goodness of men ; but 
who is there, that is, as he should be, affected with the 
goodness of God? 

We seldom sit down to meat, but we eat and leave : 
so there is in Jesus Christ more merit and righteous- 
ness than the whole world has need of.* 

When the Interpreter had done, he takes them out 
into his garden again, and had them to 
a tree, whose inside was all rotten and 
gone, and yet it grew and had leaves. Then said 
Mercy, What means this ? This tree, (said he,) whose 

* This observation is grounded on the good old distinction, that the merit 
of Christ's obedience unto death is sufficient for all, though only effectual 
to some ; namely, in one view of the subject, to the elect : in another, to all 
who by faith apply for an interest in it. This makes way for general 
invitations, and shows it to be every one's duty to repent and believe the 
gospel ; as nothing but pride, the carnal mind, and enmity to God and reli- 
gion, influence men to neglect so great salvation ; and, when the regene- 
rating power of the Holy Spirit accompanies the word, sinners are made 
willing to accept the proffered mercy, and encouraged by the general 
invitations, which before they sinfully slighted. 



THE PILGRIM'S PROGRESS. 393 

outside is fair, and whose inside is rotten, is it, to which 
many may be compared that are in the garden of God ; 
who with their mouths speak high in behalf of God, 
but in deed will do nothing for him ; whose leaves are 
fair, but their heart good for nothing, but to be tinder 
for the devil's tinder-box. 

Xow supper was ready, the table spread, and all 
things set on the board; so they sat down and A J H s E D pp E R R ! 
did eat, when one had given thanks. And the Inter- 
preter did usually entertain those that lodged with him, 
with music at meals ; so the minstrels played. There 
was also one that did sing, and a very fine voice he 
had. His song was this — 

The Lord is only my support, 

And he that doth me feed ; 
How can I then want any thing 

Whereof I stand in need ? 

When the song and music was ended, the Interpre- 
ter asked Christiana, what it was that at first S uppe R * t 
did move her thus to betake herself to a pilgrim's life. 
Christiana answered, First, the loss of my husband 
came into my mind, at which I was 
heartily grieved : but all that was but 
natural affection. Then, after that, came the troubles 
and pilgrimage of my husband into my mind, and also 
how like a churl I had carried it to him as to that. So 
guilt took hold of my mind, and would have drawn me 
into the pond ; but that opportunely I had a dream of 
the well-being of my husband, and a letter sent me by 
the King of that country where my husband dwells, 
to come to him. The dream and the letter together so 
wrought upon my mind, that they forced me to this way. 

Inter. But met you with no opposition before you 
set out of doors ? 

2Z 



A REPETITION OP 
CHRISTIANA'S EXPE- 
RIENCE. 



394 THE PILGRIM'S PROGRESS. 

Chr. Yes, a neighbour of mine, one Mrs. Timorous, 
(she was akin to him that would have persuaded my 
husband to go back, for fear of the lions,) she also so 
befooled me, for, as she called it, my intended desperate 
adventure ; she also urged what she could to dishearten 
me from it ; the hardships and troubles that my husband 
met with in the way : but all this I got over pretty well. 
But a dream that I had of two ill-looking ones, that I 
thought did plot how to make me miscarry in my jour- 
ney, that hath troubled me much : yea, it still runs in 
my mind, and makes me afraid of every one that I 
meet, lest they should meet me to do me a mischief, and 
to turn me out of my way. Yea, I may tell my Lord, 
though I would not every body know it, that between 
this and the gate by which we got into the way, we 
were both so sorely assaulted, that we were made to cry 
out Murder ! and the two, that made this assault upon 
us, were like the two that I saw in my dream. 

Then said the Interpreter, Thy beginning is good, 
thy latter end shall greatly increase. So he addressed 
to «So""* PDT himself to Mercy, and said unto her, And 
what moved thee to come hither, sweet heart ? 

Then Mercy blushed and trembled, and for a while 
continued silent. 

Then said he, Be not afraid, only believe, and speak 
thy mind. 

So she began, and said, Truly, sir, my want of 
answ R e c r y . s experience is that which makes me covet to 
be in silence, and that also that fills me with fears of 
coming short at last. I cannot tell of visions and 
dreams, as my friend Christiana can : nor know I what 
it is to mourn for my refusing of the counsel of those 
that were good relations. 



THE PILGRIM'S PROGRESS. 395 

Inter. What was it then, dear heart, that hath pre- 
vailed with thee to do as thou hast done ? 

Mer. Why, when our friend here was packing up to 
be gone from our town, I and another went accidentally 
to see her. So we knocked at the door, and went in. 
When we were within, and seeing what she was doing, 
we asked her what was her meaning ? She said, she 
was sent for, to go to her husband ; and then she up 
and told us how she had seen him in a dream, dwelling 
in a curious place among immortals, wearing a crown, 
playing upon a harp, eating and drinking at his Prince's 
table, and singing praises to him for bringing him 
thither, &c. Now methought, while she was telling 
these things unto us, my heart burned within me. And 
I said in my heart, If this be true, I will leave my father 
and my mother, and the land of my nativity, and will, 
if I may, go along with Christiana. 

So I asked her further of the truth of these things, 
and if she would let me go with her : for I saw now, 
that there was no dwelling, but with the danger of ruin, 
any longer in our town. But yet I came away with a 
heavy heart; not for that I was unwilling to come 
away, but for that so many of my relations were left 
behind. And I am come with all the desire of my 
heart, and will go, if I may, with Christiana, unto her 
husband, and his King. 

Inter. Thy setting out is good, for thou hast given 
credit to the truth;* thou art a Ruth, who did, for the 

* This is a most simple definition of faith : it is ' the belief of the truth,' 
as the sure testimony of God, relative to our most important concerns. When 
we thus credit those truths that teach us the peril of our situation as justly 
condemned sinners, we are moved with fear, and humbled in repentance ; 
and when we thus believe the report of a refuge provided for us, our hopes 
are excited. Those truths that relate to inestimable blessings attainable ly 



1396 THE PILGRIM'S PROGRESS. 

love she bare to Naomi, and to the Lord her God, 
leave father and mother, and the land of her nativity, 
to come out and go with a people that she knew not 
heretofore. " The Lord recompense thy work, and a 
full reward be given thee of the Lord God of Israel, 
under whose wings thou art come to trust." a 

a Ruth ii. 11, 12. 

us, when really credited, kindle our fervent desires ; while such as show us 
the glory, excellency and mercy of God our Saviour, and our obligations to 
his redeeming grace, work by love, gratitude, and every fervent affection. 
This living faith influences a man's judgment, choice, and conduct; and 
especially induces him to receive Jesus Christ for all the purposes of salva- 
tion, and to yield himself to his service, as constrained by love of him and 
zeal for his glory. We need no other ground for this faith, than the 
authenticated word of God. This may be brought to our recollection by 
means of distress or danger, or even in a dream, or with some very strong 
impression on the mind: yet true faith rests only on the word of God, 
according to its meaning as it stands in the Bible ; and not in the manner 
in which it occurs to the thoughts, or according to any new sense put upon 
it in a dream, or by an impression ; as this would be a new revelation. 
For if the words, ' Thy sins are forgiven thee,' should be impressed on my 
mind, they would contain a declaration nowhere made in Scripture con- 
cerning me ; consequently the belief of them on this ground would be a 
faith not warranted by the word of God. Now as we have no reason to 
expect such new revelations, and as Satan can counterfeit any of these im- 
pressions, we must consider every thing of this kind as opening a door to 
enthusiasm, and the most dangerous delusions ; though many, who rest their 
confidence on them, have also scriptural evidence of their acceptance, 
which they overlook. On the other hand, should the following words be 
powerfully impressed on my mind, ' Him that cometh to me I will in no 
wise cast out,' or, 'He that confesseth and forsaketh his sin shall find 
mercy ;' I may deduce encouragement from the words, according to the 
genuine meaning of them as they stand in Scripture, without any dread of 
delusion, or any pretence to new revelations ; provided I be conscious, that 
I do come to Christ, and confess my sins with the sincere purpose of for- 
saking them. But there are so many dangers in this matter, that the more 
evidently our faith and hope are grounded wholly on the plain testimony of 
God, and confirmed by our subsequent experience and conduct ; the safer 
will our course be, and the less occasion will be given to the objections of 
our despisers. 



THE PILGRIM'S PROGRESS. 397 

Now supper was ended, and preparation was made 
for bed : the women were laid singly alone they undress 

'-' J THEMSELVES FOR 

and the boys by themselves. Now when BED - 
Mercy was in bed, she could not sleep for joy, for that 
now her doubts of missing at last were re- k,"'^™ 1 ' 
moved further from her than ever they were before. 
So she lay blessing and praising God, who had such 
favour for her. 

In the morning they arose with the sun, and prepared 
themselves for their departure; but the Interpreter 
would have them tarry awhile ; For, said he, you must 
orderly go from hence. Then said he to the damsel 
that first opened unto them, Take them and have them 
into the garden to the bath, and there wash sak t C tifi b c\ t t h io / 
them and make them clean from the soil which they 
have gathered by travelling. Then Innocent the dam- 
sel took them, and led them into the garden, and 
brought them to the bath ; so she told them, that there 
they must wash and be clean, for so her Master would 
have the women to do, that called at his house as they 
were going on pilgrimage. Then they went IN T I H T EYWASH 
in and washed, yea, they and the boys and all ; and 
they came out of that bath not only sweet and clean, 
but also much enlivened and strengthened in their joints. 
So when they came in, they looked fairer a deal than 
when they went out to the washing. 

When they were returned out of the garden from the 
bath, the Interpreter took them, and looked upon them, 
and said unto them, " Fair as the moon." Then he 
called for the seal, wherewith they used to be sealed 
that were washed in his bath. So the seal was s ™tl D ARE 
brought, and he set his mark upon them, that they 
might be known in the places whither they were yet to 



39S THE PILGRIM'S PROGRESS. 

go. Now the seal was the contents and sum of the 
passover which the children of Israel did eat when they 
came out of the land of Egypt ; b and the mark was set 
between their eyes. This seal greatly added to their 
beauty, for it was an ornament to their faces. It also 
added to their gravity, and made their countenances 
more like those of angels.* 

Then said the Interpreter again to the damsel that 
waited upon these women, Go into the vestry, and fetch 
out garments for these people. So she went and 
fetched out white raiment, and laid it down before him ; 
clothe^ re so he commanded them to put it on: it was 
" fine linen, white and clean." When the women were 
thus adorned, they seemed to be a terror one to the 
other; for that they could not see that glory each one 
had in herself, which they could see in each other. 
humiIiV^ Now, therefore, they began to esteem each 
other better than themselves. For, You are fairer than 
I am, said one ; and, You are more comely than I am, 

b Exod. xiii. 8—10. 

* The author calls this 'The Bath of sanctification,' in a marginal note : 
whence we may infer, that he especially meant to intimate, that believers 
should constantly seek fresh supplies of grace from the Holy Spirit, to purify 
their hearts from the renewed defilement of sin, which their intercourse 
with the world will continually occasion ; and to revive and invigorate those 
holy affections, which in the same manner are apt to grow languid. Yet he 
did not intend to exclude their habitual reliance on the blood of Christ for 
pardon and acceptance ; for in both respects we need daily washing. The 
sanctification of the Spirit unto obedience warrants the true Christian's 
' peace and joy in believing ;' it gives him beauty in the sight of his brethren ; 
it strengthens him for every conflict, and service ; and the image of Christ, 
discernible in the spirit and conduct, seals him as a child of God and an heir 
of glory : while the inward consciousness of living by faith in the Son of 
God for all the blessings of salvation, and experiencing all filial affections 
towards God as his reconciled Father, inspires him with humble joy and 
confidence. 



THE PILGRIM'S PROGRESS. 399 

said another. The children also stood amazed, to see 
into what fashion they were brought.* 

The Interpreter then called for a man-servant of his, 
one Great-heart, and bid him take a sword, and helmet, 
and shield; And take these my daughters, said he; 
conduct them to the house called Beautiful, at which 
place they will rest next.t So he took his weapons, and 
went before them; and the Interpreter said, God speed. 

Those also that belonged to the family sent them 
away with many a good wish. So they went on their 
way, and sang — 

This place hath been our second stage : 

Here we have heard and seen 
Those good things, that from age to age 

To others hid have been. 

The dunghill-raker, spider, hen, 

The chicken, too, to me 
Have taught a lesson : let me then 

Conformed to it be. 



* The Pilgrims are supposed to have been justified on their admission at 
the Gate ; the Interpreter is the emblem of the Holy Spirit ; and the raiment 
here mentioned rendered those who were adorned with it comely in the eyes 
of their companions. We cannot, therefore, with propriety explain it to 
signify the righteousness of Christ imputed to the believer, but the renewal 
of the soul to holiness; for this alone in its effects is visible to the eyes of 
men. They, who have put on this raiment, are also ' clothed with humility :' 
so that they readily perceive the excellencies of other believers, but cannot 
discern their own, except when they look in the glass of God's word. At 
the same time they become very observant of their own defects, and severe 
in animadverting on them, but proportionably candid to their brethren: and 
thus they learn the hard lesson of' esteeming others better than themselves.' 

f The stated pastoral care of a vigilant minister, who is strong in faith, 
and courageous in the cause of God, is represented by the conductor of the 
Pilgrims. We shall have repeated opportunities of showing, how desirous 
the author was to recommend this advantage to his readers, to excite them 
to be thankful for it, and to avail themselves of it when graciously afforded 
them. 



400 THE PILGRIM'S PROGRESS. 

The butcher, garden, and the field, 

The robin and his bait, 
Also the rotten tree, doth yield 

Me argument of weight; 

To move me for to watch and pray, 

To strive to be sincere : 
To take my cross up day by day, 

And serve the Lord with fear. 

Now I saw in my dream, that these went on, and 
Great-heart before them ; so they went, and came to 
the place where Christian's burden fell off his back, 
and tumbled into a sepulchre. Here then they made 
a pause ; here also they blessed God. Now, said Chris- 
tiana, it comes to my mind what was said to us at the 
gate, to wit, that we should have pardon by word and 
deed ; by word, that is, by the promise ; by deed, to wit, 
in the way it was obtained. What the promise is, of 
that I know something : but what it is to have pardon 
by deed, or in the way that it was obtained, Mr. Great- 
heart, I suppose you know ; wherefore, if you please, 
let us hear your discourse thereof. 

Great. Pardon by the deed done, is pardon obtained 
by some one for another that hath need 
thereof: not by the person pardoned, but 
in the way, saith another, in which I 
have obtained it. So then, to speak to the question 
more at large, the pardon that you, and Mercy, and 
these boys have attained, was obtained by another ; to 
wit, by him that let you in at the gate : and he hath 
obtained it in this double way: he hath performed 
righteousness to cover you, and spilt his blood to wash 
you in. 

Chr. But if he parts with his righteousness to us, 
what will he have for himself? 



A COMMENT 17 PON 
WHAT WAS SAID AT 
THE GATE, OR A 
DISCOURSE OF OUR 
BEING JUSTIFIED BY 
CHRIST. 



THE PILGRIM'S PROGRESS. 401 

Great. He has more righteousness than you have 
need of, or than he needeth himself. 

Chr. Pray make that appear. 

Great. With all my heart : but first I must premise, 
that He, of whom we are now about to speak, is one 
that has not his fellow. He has two natures in one 
person, plain to be distinguished, impossible to be 
divided. Unto each of these natures a righteousness 
belongeth, and each righteousness is essential to that 
nature. So that one may as easily cause the natures 
to be extinct, as to separate its justice or righteousness 
from it. Of these righteousnesses, therefore, we are not 
made partakers, so as that they, or any of them, should 
be put upon us, that we might be made just, and live 
thereby. Besides these, there is a righteousness which 
this person has, as these two natures are joined in one. 
And this is not the righteousness of the Godhead, as 
distinguished from the manhood ; nor the righteousness 
of the manhood, as distinguished from the Godhead; 
but a righteousness which standeth in the union of both 
natures, and may properly be called the righteousness 
that is essential to his being prepared of God to the 
capacity of the mediatory office, which he was entrusted 
with. If he parts with his first righteousness, he parts 
with his Godhead : if he parts with his second right- 
eousness, he parts with the purity of his manhood : if 
he parts with his third, he parts with that perfection 
which capacitates him for the office of mediation. 

He has therefore another righteousness, which stand- 
eth in performance, or obedience to a revealed will: 
and that is what he puts upon sinners, and that by 
which their sins are covered. Wherefore he saith, 
" As by one man's disobedience many were made sin- 
3A 



402 THE PILGRIM'S PROGRESS. 

ners ; so by the obedience of one shall many be made 
righteous." 

Chr. But are the other righteousnesses of no use 
to us? 

Great. Yes; for though they are essential to his 
natures and offices, and cannot be communicated unto 
another, yet it is by virtue of them that the righteous- 
ness that justifies is for that purpose efficacious. The 
righteousness of his Godhead gives virtue to his obe- 
dience ; the righteousness of his manhood giveth capa- 
bility to his obedience to justify ; and the righteousness 
that standeth in the union of these two natures to his 
office, giveth authority to that righteousness to do the 
work for which it was ordained. 

So then here is a righteousness that Christ, as God, 
has no need of; for he is God without it. Here is a 
righteousness that Christ, as man, has no need of to 
make him so, for he is perfect man without it. Again, 
here is a righteousness that Christ, as God-man, has no 
need of, for he is perfectly so without it. Here then is 
a righteousness that Christ, as God, and as God-man, 
has no need of, with reference to himself, and therefore 
he can spare it; a justifying righteousness, that he 
for himself wanteth not, and therefore giveth it away. 
Hence it is called "the gift of righteousness." This 
righteousness, since Christ Jesus the Lord has made 
himself under the law, must be given away ; for the law 
doth not only bind him that is under it, to do justly, 
but to use charity. Wherefore he must, or ought by 
the law, if he hath two coats, to give one to him that 
has none. Now, our Lord indeed hath two coats, one 
for himself, and one to spare: wherefore he freely 



THE PILGRIM'S PROGRESS. 403 

bestows one upon those that have none. And thus, 
Christiana and Mercy, and the rest of you that are 
here, doth your pardon come by deed, or by the work 
of another man. Your Lord Christ is he that worked, 
and hath given away what he wrought for, to the next 
poor beggar he meets. 

But again, in order to pardon by deed, there must 
something be paid to God as a price, as well as some- 
thing prepared to cover us withal. Sin has delivered 
us up to the just curse of a righteous law : now from 
this curse we must be justified by way of redemption, 
a price being paid for the harms we have done; and 
this is by the blood of your Lord, who came and stood 
in your place and stead, and died your death for your 
transgressions. Thus has he ransomed you from your 
transgressions by blood, and covered your polluted and 
deformed souls with righteousness;' 1 for the sake of 
which, God passeth by you, and will not hurt you when 
he comes to judge the world.* 

d Rom. viii. 34. Cal. iii. 13. 

* This discourse, on ' Pardon by the deed done,' confirms the interpretation 
that hath been given of the Cross, and of Christian's deliverance from his 
burden. The doctrine is, however, here stated in a manner to which some 
may object, and indeed it is needlessly systematical and rather obscure. By 
' the righteousness of Christ, as God,' his essential divine attributes of justice 
and holiness must be intended. ' His righteousness, as Man,' denotes his 
human nature as free from all the defilements of sin. ' The righteousness 
of his person, as he hath the two natures joined in one,' can only mean the 
perfection of his mysterious person in all respects : and his capacity of acting 
as our Surety, by doing and suffering in our nature all that was requisite, 
while his divine nature stamped an infinite value on his obedience unto 
death. The eternal Word, the only begotten Son of God was under no 
obligation to assume our nature; and when he had seen good to assume it, 
he was not bound to live a number of years here on earth, obedient to the 
law, both in its ceremonial and moral requirements, amidst hardships, 
sufferings, and temptations of every kind ; except, as he had undertaken to 



CHRISTIANA AF 
FECTED WITH THI! 
WAY OF REDEMP 
T I N. 



HOW THE STRING 
THAT BOUND CHRIS 
TIAN'S BURDEN T 
HIM WERE CUT. 



404 THE PILGRIM'S PROGRESS. 

Chr. This is brave : now I see that there was some- 
thing to be learned by our being pardoned 
by word and deed. Good Mercy, let us 
labour to keep this in mind ; and, my children, do you 
remember it also. But, sir, was not this it that made 
my good Christian's burden fall from off his shoulders, 
and that made him give three leaps for joy ? 
Great. Yes, it was the belief of this that cut those 
strings, that could not be cut by other 
means ; and it was to give him a proof 
of the virtue of this, that he was suffered to carry his 
burden to the cross. 

Chr. I thought so ; for though my heart was light- 
some and joyous before, yet it is ten times more light- 
some and joyous now. And I am persuaded by what 
I have felt, (though I have felt but little as yet,) that 
if the most burdened man in the world was here, and 
did see and believe as I now do, it would make his 
heart the more merry and blithe. 

be our Surety. In this sense he himself had no need of that righteousness 
which he finished for our justification. And assuredly he was under no obliga- 
tion, as a perfectly holy man, to suffer any thing, much less to submit to the 
violent, torturing, and ignominious death upon the cross. That part of his obe- 
dience, which consisted in enduring agony, and pain in body and soul, was only 
needful, as he bare our sins, and gave himself a sacrifice to God for us. In- 
deed, his righteousness is not the less his own, by being imputed to us : for 
believers are considered as one with him, and thus ' made the righteousness 
of God in him,' and we are justified in virtue of this union. He was able 
by his temporal sufferings and death to pay our debts, and ransom our inher- 
itance ; thus delivering us from eternal misery which else had been inevit- 
able, and bringing us to eternal life which had otherwise been unattainable ; 
and the lav/ of love, to which as a man he became subject, required him to 
do this ; for if we ' loved our neighbour as ourselves,' we should be willing 
to submit to any inferior loss, hardship, or suffering, to rescue an enemy or 
stranger from a greater and more durable misery, which he has no other 
way of escaping ; or to secure to him a more valuable and permanent ad 
vantage which can no otherwise be obtained. 



THE PILGRIM'S PROGRESS. 405 

Great. There is not only comfort, and the ease of 
a burden brought to us, by the si^ht and howaffectionto 

CHRIST IS BEGOT IN 

consideration of these, but an endeared THE S0UL - 
affection begot in us by it ; for who can (if he doth but 
once think that pardon comes not only by promise, but 
thus,) but be affected with the way and means of his 
redemption, and so with the man that hath wrought it 
for him ? 

Chr. True : methinks it makes my heart bleed to 
think that he should bleed for me. Oh, thou loving 
One ! Oh, thou blessed One ! Thou deservest to have 
me; thou hast bought me; thou deservest R °^». 0F ADMr ' 
to have me all ; thou hast paid for me ten thousand 
times more than I am worth! No marvel that this 
made the tears stand in rny husband's eyes, and that it 
made him trudge so nimbly on: I am persuaded he 
wished me with him ; but, vile wretch that I was, I let 
him come all alone. O Mercy, that thy father and 
mother were here ; yea, and Mrs. Timorous also : nay, 
I wish now with all my heart that here was Madam 
Wanton too. Surely, surely their hearts would be 
affected; nor could the fear of the one, nor the pow- 
erful lusts of the other, prevail with them to go home 
again, and refuse to become good pilgrims.* 

* When believers, 'in the warmth of their affections,' feel the humbling-, 
melting-, endearing, and sanctifying effects of contemplating the glory of the 
Cross, and the love of Christ in dying for sinners; and consider themselves 
as the special objects of that inexpressible compassion and kindness : they 
are apt to conclude that the belief of the propositions, that Christ loves them 
and died for them, and that God is reconciled to them, produces the change 
by its own influence : and would affect the most carnal hearts in the same 
manner, could men be persuaded to believe it. For they vainly imagine 
that apprehensions of the severity of divine justice, and the dread of ven- 
geance, are the sources of the enmity which sinners manifest against God. 
Hence very lively and affectionate Christians have frequently been prone to 



406 THE PILGRIM'S PROGRESS. 

Great. You speak now in the warmth of your affec- 
tions : will it, think you, be always thus with you ? 
Besides, this is not communicated to every one, nor to 
every one that did see your Jesus bleed. There were 
that stood by, and that saw the blood run from his heart 

sanction the unscriptural tenet, that the justifying act of faith consists in 
assuredly believing that Christ died for me in particular, and that God 
loves me; and to consider this appropriation as preceding repentance, and 
every other gracious disposition ; and as in some sense the cause of regen- 
eration, winning the heart to love God, and to rejoice in him, and in obeying 
his commandments. From this doctrine others have inferred, that if all 
men, and even devils too, believed the love of God to them, and his purpose 
at length to make them happy, they would be won over from rebellion 
against him, which they persist in from a mistaken idea that he is their im- 
placable enemy : and they make this one main argument, in support of the 
salutary tendency of the final restitution scheme. But all these opinions 
arise from a false and flattering estimate of human nature ; for the carnal 
mind hates the scriptural character of God and the glory displayed in the 
cross, even more than that which shines forth in the fiery law. Indeed if 
we take away the offensive part of the gospel, the honour it puts upon the 
law and its awful sanctions, and the exhibition it makes of the divine justice 
and holiness, it will give the proud carnal heart but little umbrage : if we 
admit that men's aversion to God and religion arises from misapprehension, 
and not from desperate wickedness, many will endure the doctrine. A re- 
conciliation, in which God assures the sinner that he has forgiven him, even 
before he has repented of his sins, will suit man's pride; and if he has been 
previously frighted, a great flow of affections may follow : but the event will 
prove, that they differ essentially from spiritual love of God, gratitude, holy 
joy, and genuine humiliation, which arise from a true perception of the 
glorious perfections of God, the righteousness of his law and government, 
the real nature of redemption, and the odiousness and desert of sin. In 
short, all such schemes render regeneration needless, or substitute some- 
thing else in its stead, which is effected by a natural process, and not by the 
new-creating power of the Holy Spirit. But, when this divine agent has 
communicated life to the soul, and a capacity is produced of perceiving and 
relishing spiritual excellency, the enmity against God receives a mortal 
wound : from that season, the more his real character and glory are known, 
the greater spiritual affection will be excited, and a proportionable transfor- 
mation into the same holy image effected. Then the view of the cross, as 
the grand display of all the harmonious perfections of the Godhead, softens, 
humbles, and meliorates the heart : while the persuasion of an interest in 



TO BE AFFECTED 
WITH CHRIS T. A N D 
W I T H W HAT HE 
HAS DONE, IS A 
THING SPECIAL. 



THE PILGRIM'S PROGRESS. 407 

to the ground, and yet were so far off this, that, instead 
of lamenting, they laughed at him ; and, instead of 
becoming his disciples, did harden their hearts against 
him. So that all that you have, my 
daughters, you have by peculiar im- 
pression made by a divine contem- 
plating upon what I have spoken to you. Remember, 
that 'twas told you, that the hen, by her common call, 
gives no meat to her chickens. This you have there- 
fore by a special grace. 

Now I saw in my dream, that they went on until 
they were come to the place that Simple, and Sloth, 
and Presumption, lay and slept in, when Christian w T ent 
by on pilgrimage : and, behold, they were hanged up 
in irons a little way off on the other side. 

Then said Mercy to him that was their guide and 
conductor, What are these three men ? simple, sloth, and 

PRESUMPTION HANG- 

and for what are they hanged there? ED; AND WHY - 

Great. These three men were men of bad qualities ; 
they had no mind to be pilgrims themselves, and whom- 
soever they could they hindered : they were sloth and 
folly themselves, and whomsoever they could persuade 

these blessings, and an admiring sense of having received such inconceiv- 
able favours from this glorious and holy Lord God, will still further elevate 
the soul above all low pursuits, and constrain it to the most unreserved and 
self-denying obedience. But, while the heart remains unregenerate, the 
frlory of God and the gospel will either be misunderstood, or hated in pro- 
portion as it is discovered. Such views and affections therefore as have been 
described, spring from special grace ; and are not produced by the natural 
efficacy of any sentiments, but by the immediate influences of the Holy 
Spirit; so that even true believers, though they habitually are persuaded of 
their interest in Christ, and the love of God to them, are only at times thus 
filled with holy affections; nor will the same contemplations constantly 
excite similar exercises; but they often bestow much pains to get their 
minds affected by them in vain ; while at other times a single glance of 
thought fills them with the most fervent emotions of holy love and joy. 



408 THE PILGRIM'S PROGRESS. 

they made so too ; and withal taught them to presume 
that they should do well at last. They were asleep 
when Christian went by ; and now you go by, they are 
hanged. 

Mer. But could they persuade any to be of their 
opinion ? 

Great. Yes, they turned several out of the way. 
their crimes. There was Slow-pace, that they persuaded 
to do as they. They also prevailed with one Short- 
wind, with one No-heart, with one Linger-after-lust, and 
with one Sleepy-head, and with a young woman, her 
name was Dull, to turn out of the way, and become as 
they. Besides, they brought up an ill report of your 
Lord, persuading others that he was a hard taskmaster. 
They also brought up an evil report of the good land, 
saying, It was not half so good as some pretended it 
was. They also began to vilify his servants, and to 
count the best of them meddlesome, troublesome busy- 
bodies: further, they would call the bread of God, 
husks ; the comforts of his children, fancies ; the tra- 
vail and labour of pilgrims, things to no purpose.* 

Nay, said Christiana, if they were such, they should 



* The dreadful falls and awful deaths of some professors are often made 
notorious, for a warning to others; and to put them upon their guard against 
superficial, slothful, and presumptuous men, who draw aside many from the 
holy ways of God. The names of the persons thus deluded show the rea- 
sons why men listen to deceivers ; for these are only the occasions of their 
turning aside, the cause lies in the concealed lusts of their own hearts. 
The transition is very easy from orthodox notions and profession without 
experience, to false and loose sentiments, and then to open ungodliness. 
These lines are here inserted under a plate : — 

Behold here how the slothful are a sign 

Hung up 'cause holy ways they did decline : 

See here too, how the child doth play the man, 

And weak grow strong, when Great-heart leads the van. 



THE PILGRIM'S PROGRESS. 409 

never be bewailed by me: they have but what they 
deserve ; and I think it is well that they stand so near 
the highway, that others may see and take warning. 
But had it not been well if their crimes had been 
engraven in some plate of iron or brass, and left here 
where they did their mischiefs, for a caution to other 
bad men ? 

Great. So it is, as you may well perceive, if you 
will go a little to the wall. 

Mer. No, no ; let them hang, and their names rot, 
and their crimes live for ever against them : I think it 
is a high favour that they were hanged afore we came 
hither ; who knows else what they might have done to 
such poor women as we are ? Then she turned it into 
a song, saying — 

Now then you three hang there, and be a sign 
To all that shall against the truth combine. 
And let him that comes after fear this end, 
If unto pilgrims he is not a friend. 
And thou, my soul, of all such men beware, 
That unto holiness opposers are. 

Thus they went on, till they came to the foot of the 
hill Difficulty, where again the good Mr. Great-heart 
took an occasion to tell them what happened there 
when Christian himself went by. So he had them first 
to the spring. Lo, said he, this is the spring that 
Christian drank of before he went up this hill; and 
then it was clear and good, but now it is 
dirty with the feet of some, that are not 
desirous that pilgrims here should quench their thirst. 6 
Thereat Mercy said, And why so envious, trow ? But 
said their guide, It will do, if taken up and put into a 
vessel that is sweet and good ; for then the dirt will 

e Ezek. xxxiv. 18. 

3B 



IT IS DIFFICUL1 
GETTING OF GOOI 
DOCTRINE IN ER 
RONEOUS TIMES. 



THE PATHS, THOUGH 
BARRED DP, WILL 
NOT KEEP ALL FROM 
GOING IN THEM. 



410 THE PILGRIM'S PROGRESS. 

sink to the bottom, and the water come out by itself 
more clear. Thus, therefore, Christiana and her com- 
panions were compelled to do. They took it up, and. 
put it into an earthen pot, and so let it stand till the 
dirt was gone to the bottom, and then they drank 
thereof.* 

Next he showed them the two by-ways that were at 
the foot of the hill, where Formality and Hypocrisy lost 
themselves. And, said he, these are dangerous paths : 
two were here cast away when Christian came by. 
And although, as you see, these ways 
are since stopped up with chains, posts, 
and a ditch, yet there are those that will chose to 
adventure here, rather than take the pains to go up this 
hill. 

Chr. "The way of transgressors is hard: ,,f it is a 
wonder that they can get into these ways without dan- 
ger of breaking their necks. 

Great. They will venture ; yea, if at any time any 
of the King's servants do happen to see them, and 
do call upon them, and tell them that they are in the 
wrong way, and do bid them beware of the danger, 
then they railingly return them answer, and say, " As 
for the word that thou hast spoken unto us in the name 
of the King, we will not hearken unto thee ; but we will 

f Prov. xiii. 15. 

* This passage shows, that the preaching of the gospel was especially 
intended by the spring, in the former part of the work. Since that had 
been published, the author had witnessed a departure from the simplicity of 
the gospel, as it has been before observed. This might be done unadvisedly 
in those immediately concerned ; but it originated from the devices of evil 
men, and the subtlety of Satan. They, however, who honestly and care- 
fully aimed to distinguish between the precious and the vile, might separate 
the corrupt part from the truths of God, and from the latter derive comfort 
and establishment. 



THE PILGRIM'S PROGRESS. 411 

certainly do whatsoever thing goeth out of our own 
mouth." 5 Nay, if you look a little further, you shall 
.see that these ways are made cautionary enough, not 
only by these posts, and ditch, and chain, but also by 
being hedged up ; yet they will choose to go there.* 

Chr. They are idle; they love not to take pains; 
up-hill way is unpleasant to them. So it thereasohwhy 

1 SOME DO CHOOSE 

is fulfilled unto them as it is written, — T0 G0 IN B *- WA * S - 
" The way of the slothful man is an hedge of thorns." 11 
Yea, they will rather choose to walk upon a snare, than 
to go up this hill, and the rest of this way to the City. 

Then they set forward, and began to go up the hill, 
and up the hill they went ; but before pl^i'.Vo " THE 
they got to the top, Christiana began to pant, and said, 
I dare say this is a breathing hill ; no marvel if they 
that love their ease more than their souls choose to 
themselves a smoother way. Then said Mercy, I must 
sit down ; also the least of the children began to cry. 
Come, come, said Great-heart, sit not down here, for a 
little above is the Prince's arbour. Then he took the 
little boy by the hand, and led him up thereto. 

When they were come to the arbour, they were very 
willing to sit down, for they were all in AR r B H E D y R f IT IN THE 
a pelting heat. Then said Mercy, How sweet is rest 

g Jer. sliv. 16, 17. h Prov. xv. 19. 

* The express declarations, commandments and warnings of Scripture ; 
and the heart-searching doctrines and distinguishing application of faithful 
ministers, sufficiently hedge up all those by-ways, into which professors are 
tempted to turn aside : but carnal self-love, and desire of ease to the flesh, 
(which always opposes its own crucifixion,) induce numbers to break 
through all obstacles, and to risk their eternal interests, rather than deny 
themselves, and endure hardship in the way to heaven. Nor will teachers 
be wanting to flatter them with the hope of being saved by nolionally be- 
lieving certain doctrines, while they practically treat the whole word of 
God as a lie ! 



412 THE PILGRIM'S PROGRESS. 

to them that labour ! l And how good is the Prince of 
pilgrims, to provide such resting places for them ! Of 
this arbour I have heard much; but I never saw it 
before. But here let us beware of sleeping ; for as I 
have heard, it cost poor Christian dear. 

Then said Mr. Great-heart to the little ones, Come, 
Insw L e " t to B the my pretty boys, how do you do ? What 
m'mhcT l ° think you now of going on pilgrimage? 
Sir, said the least, I was almost beat out of heart ; but 
I thank you for lending me a hand at my need. And I 
remember now what my mother hath told me, namely, 
that the way to heaven is as a ladder, and the way to 
hell is as down a hill. But I had rather go up the 
ladder to life, than down the hill to death. 

Then said Mercy, But the proverb is, " To go down 
the hill is easy." But James said, (for that was his 
name,) The day is coming, when, in my opinion, going 
down the hill will be the hardest of all. 'Tis a good 
boy, said his master; thou hast given her a right 
answer. Then Mercy smiled, but the little boy did 
blush. 

Come, said Christiana, will you eat a bit, to sweeten 
your mouths, while you sit here to rest 
your legs ? For I have here a piece of 
pomegranate, which Mr. Interpreter put into my hand 
just when I came out of his door; he gave me also a 
piece of an honey-comb, and a little bottle of spirits. 

I thought he gave you something, said Mercy, be- 
cause he called you aside. 

Yes, so he did, said the other. But, said Christiana, 
it shall be still as I said it should, when at first we 
came from home; thou shalt be a sharer in all the 



CHRISTIANA FOR- 
GETS HER BOTTLE 
OF SPIRITS. 



THE PILGRIM'S PROGRESS. 413 

good that I have, because thou so willingly didst 
become my companion. 

Then she gave to them, and they did eat, both Mercy 
and the boys. And said Christiana to Mr. Great-heart, 
Sir, will you do as we ? But he answered, You are 
going on pilgrimage, and presently I shall return : 
much good may what you have do you ! At home I 
eat the same every day. 

Now when they had eaten and drunk, and had chatted 
a little longer, their guide said to them, The day wears 
away ; if you think good, let us prepare to be going. 
So they got up to go, and the little boys went before ; 
but Christiana forgot to take her bottle of 
spirits with her, so she sent her little boy 
back to fetch it. Then said Mercy, I think this is a 
losing place. Here Christian lost his roll; and here 
Christiana left her bottle behind her. Sir, what is the 
cause of this ? So their guide made answer, and said, 
The cause is sleep, or forgetfulness : some sleep when 
they should keep awake, and some forget when they 
should remember ; and this is the very cause why often, 
at the resting-places, some pilgrims in some things come 
off losers. Pilgrims should watch, and remember what 
they have already received under their greatest enjoy- 
ments; but for want of doing so, oftentimes mark this! 
their rejoicing ends in tears, and their sunshine in 
a cloud; — witness the story of Christian at this 
place. 

When they were come to the place where Mistrust 
and Timorous met Christian to persuade him to go 
back for fear of the lions, they perceived as it were a 
stage, and before it, towards the road, a broad plate, 
with a copy of verses written thereon ; and, underneath, 



414 THE PILGRIM'S PROGRESS. 

the reason of raising up of that stage in that place 
rendered. The verses were — 

Let him that sees this stage, take heed 

Unto his heart and tongue ; 
Lest, if he do not, here he speed 

As some have long agone. 

The words underneath the verses were, This stage 
was built to punish those upon, who, through timorous- 
ness or mistrust, shall be afraid to go further on pil- 
grimage : also on this stage both Mistrust and Timorous 
were burnt through the tongue with a hot iron, for 
endeavouring to hinder Christian on his journey. 

Then said Mercy, This is much like to the saying 
of the Beloved : " What shall be given unto thee, or 
what shall be done unto thee, thou false tongue ? Sharp 
arrows of the mighty, with coals of juniper." k# 

So they went on, till they came within sight of the 
lions. Now Mr. Great-heart was a strong man, so he 
was not afraid of a lion : but yet when they were come 
up to the place where the lions were, the 
boys that went before were now glad to 
cringe behind, for they were afraid of the 
lions ; so they stept back, and went 
behind. At this their guide smiled, and said, How 

k Psalm cxx. 3, 4. 

* The word David signifies Beloved. We should be very cautious not to 
speak any thing, which may discourage such as seem disposed to a religious 
life ; lest we should be found to have abetted that enemy, who spares no 
pains to seduce them back again into the world. Even the unbelieving fears 
and complaints of weak and tempted Christians should be repressed before 
persons of this description : how great then will be the guilt of those who 
stifle their own convictions, and act contrary to their conscience, from fear 
of reproach or persecution, and then employ themselves in dissuading others 
from serving God ! 



AN EMBLEM OF 
THOSE THAT GO ON 
BRAVELY WHEN 

THERE IS NO DAN- 
GER, BUT SHRINK 
WHEN TRODBLES 
COME. 



OF GRIM THE GIANT, 
AND OF HIS BACKING 
THE LIONS. 



THE PILGRIM'S PROGRESS. 415 

now, my boys; do you love to go before when no 
danger doth approach, and love to come behind so 
soon as the lions appear? 

Now, as they went on, Mr. Great-heart drew his 
sword, with intent to make a way for the pilgrims in 
spite of the lions. Then there ap- 
peared one, that it seems had taken 
upon him to back the lions ; and he said to the pil- 
grims' guide, What is the cause of your coming 
hither? Now, the name of that man was Grim, or 
Bloody-man, because of his slaying of pilgrims : and 
he was of the race of the giants. 

Then said the pilgrims' guide, These women and 
children are going on pilgrimage ; and this is the way 
they must go ; and go it they shall, in spite of thee 
and the lions. 

Grim. This is not their way, neither shall they go 
therein. I am come forth to withstand them, and to 
that end will back the lions. 

Now, to say truth, by reason of the fierceness of 
the lions, and of the grim carriage of him that did 
back them, this way had of late lain much unoccupied, 
and was almost grown over with grass. 

Then said Christiana, Though the highways have 
been unoccupied heretofore, and though the travellers 
have been made in times past to walk through by-paths, 
it must not be so now I am risen, " now I am risen a 
mother in Israel." 1 

Then he swore by the lions, that it should : and there- 
fore bid them turn aside, for they should not have pas- 
sage there. 

But Great-heart their guide made first his approach 



416 THE PILGRIM'S PROGRESS. 



A FIGHTBETWEEN 
GRIM AND GREAT- 
HEART. 



unto Grim, and laid so heavily on him with 
his sword, that he forced him to retreat. 

Then said he that attempted to back the lions, Will 
you slay me upon my own ground ? 

Great. It is the King's highway that we are in, and 
in this way it is that thou hast placed the lions; but 
these women and these children, though weak, shall 
hold on their way in spite of thy lions. And with that 
he gave him again a downright blow, and brought him 
upon his knees. With this blow also he broke his 
helmet, and with the next he cut off an arm. Then did 
the giant roar so hideously, that his voice frighted the 
the victory, women ; and yet they were glad to see him 
lie sprawling upon the ground. Now the lions were 
chained, and so of themselves could do nothing. 
Wherefore, when old Grim, that intended to back them, 
was dead, Mr. Great-heart said to the pilgrims, Come 
tJe iTon! ss bv now 5 an d follow me, and no hurt shall hap- 
pen to you from the lions. They therefore went on, 
but the women trembled as they passed by them ; the 
boys also looked as if they would die ; but they all got 
by without further hurt.* 

Now, when they were within sight of the Porter's 

* It is not very easy to determine the precise idea of the author, in each 
of the Giants, who assault the Pilgrims, and are slain by the conductor and 
his assistants. Some have supposed that unbelief is here meant : but Grim, 
or Bloody-man, seems not to be apposite names for this inward foe ; nor can 
it be conceived that unbelief should more violently assault those, who are 
under the care of a valiant conductor, than it had done the solitary Pil- 
grims. I apprehend, therefore, that this Giant was intended for the emblem 
of certain active men, who busied themselves in framing and executing 
persecuting statutes ; which was done at the time when this was written 
more violently than it had been before. Thus the temptation to fear man, 
which at all times assaults the believer, when required to make an open 
profession of his faith, was exceedingly increased : and, as heavy fines and 
6evere penalties, in accession to reproach and contempt, deterred men from 



THE PILGRIM'S PROGRESS. 417 

lodge, they soon came up unto it ; but they made the 
more haste after this to go thither, because it is dan- 
gerous travelling there in the night. So TH , 
when they were come to the gate, the 
guide knocked, and the Porter cried, Who is there? 
But as soon as the guide had said, It is I, he knew his 
voice, and came down ; for the guide had oft before 
that come thither as a conductor of pilgrims. When 
he was come down, he opened the gate, and, seeing the 
guide standing just before it, (for he saw not the women, 
for they were behind him,) he said unto him, How now, 
Mr. Great-heart, what is your business here so late at 
night ? I have brought, said he, some pilgrims hither, 
where, by my Lord's commandment, they must lodge : 
I had been here some time ago, had I not been opposed 
by the giant that used to back the lions. But I, after a 
long and tedious combat with him, have cut him off, 
and have brought the pilgrims hither in safety. 

Por. Will you not go in and stay till morning ? 

Great. No; I will return to my Lord great-heart 

^ ATTEMPTS TO GO 

to-night. BACK - 

Chr. O, sir, I know not how to be willing you should 
leave us in our pilgrimage : you have been so faithful 

joining themselves in communion with dissenting churches, that way was 
almost unoccupied, and the travellers went through by-paths, according to 
the author's sentiments on the subject. But the preaching of the gospel, 
by which the ministers of Christ wielded the sword of the Spirit, overcame 
this enemy : for the example and exhortations of such courageous com- 
batants animated even weak believers to overcome their fears, and to act 
according to their consciences, leaving the event to God. This seems 
to have been the author's meaning; and perhaps he also intended to 
encourage his brethren boldly to persevere in resisting such persecuting 
statutes, confidently expecting that they should prevail for the repeal 
of them ; by which, as by the death of the Giant, the Pilgrims might 
be freed from additional terror, in acting consistently with their avowed 
principles. 

30 



418 THE PILGRIM'S PROGRESS. 

and so loving to us, you have fought so stoutly for us, 
you have been so hearty in counselling of us, that I 
shall never forget your favour towards us. 

Then said Mercy, O that we might have thy com- 
the pilgrims im- pany to our journey's end ! How can 

FLORE HIS COM- X J O J 

pany still. gucn p 0or women as we h ]cl out in a 

way so full of troubles as this way is, without a friend 
and defender? 

Then said James, the youngest of the boys, Pray, 
sir, be persuaded to go with us and help us, because 
we are so weak, and the way so dangerous as it is. 

Great. I am at my Lord's commandment : if he 
shall allot me to be your guide quite through, I will 
willingly wait upon you. But here you failed at first ; 



;lp lost for for when he bid me come thus far with 

WANT OF 
FOR. 

""" y SS' 



you, then you should have begged me of 
him to have gone quite through with you, and he w 7 ould 
have granted your request.* However, at present I 
must withdraw ; and so, good Christiana, Mercy, and 
my brave children, adieu. 

Then the Porter, Mr. Watchful, asked Christiana of 
her country, and of her kindred : and she said, I came 
from the city of Destruction ; I am a widow-woman, 
and my husband is dead ; his name was Christian, the 
pilgrim. 

How ! said the Porter, was he your husband ? Yes, 



* We are repeatedly reminded, with great propriety, that we ought to be 
very particular and explicit in our prayers, especially in every thing per- 
taining to our spiritual advantage. The removal of faithful ministers, or 
the fear of losing them, may often remind Christians that ' here they have 
failed:' they have not sufficiently valued and prayed for them; or, making 
sure of their continuance, from apparent probabilities, they have not made 
that the subject of their peculiar requests, and therefore are rebuked by the 
loss of them. 



JOY AT THE NEWS 
OF THE PILGRIMS 
f COMING. 



THE PILGRIM'S PROGRESS. 419 

said she, and these are his children ; and this (pointing 
to Mercy) is one of my townswomen. 

Then the Porter rang his bell, as at such times he is 
wont, and there came to the door one of the damsels, 
whose name was Humble-mind. And to her the Porter 
said, Go, tell it within, that Christiana, the wife of Chris- 
tian, and her children, are come hither on pilgrimage. 
She went in, therefore, and told it. But, oh, what noise 
for gladness was there within, when the 
damsel did but drop that out of her mouth ! 

So they came with haste to the Porter, for Christiana 
stood still at the door. Then some of the most grave 
said unto her, Come in, Christiana, come in, thou wife 
of that good man ; come in, thou blessed woman, come 
in, with all that are with thee. So she went in, and they 
followed her that were her children and companions. 
Now when they were gone in, they were had into a 
large room, where they were bidden to sit down : so 
they sat down, and the chief of the house were called 
to see and welcome the guests. Then they came in, 
and, understanding: who they were, did christians' love 

~ J ' IS KINDLED AT 

salute each one with a kiss, and said, J" ano g t h h T er of 
Welcome, ye vessels of the grace of God, welcome 
unto us your friends.* 

Now, because it was somewhat late, and because the 
pilgrims were weary with their journey, and also made 
faint with the sight of the fight and of the terrible lions, 
they desired, as soon as might be, to prepare to go to 

* ' Angels rejoice over one sinner that repenteth ;' and all, who truly love 
the Lord, will gladly welcome such as appear to be true believers, into their 
most endeared fellowship: yet there are certain individuals, who, being 
related to those that have greatly interested their hearts, or having long 
been remembered in their prayers, are welcomed with singular joy and 
satisfaction, and whose professed faith animates them in a peculiar mannei. 



420 THE PILGRIM'S PROGRESS. 

rest. Nay, said those of the family, refresh yourselves 
first with a morsel of meat ; for they had prepared for 
them a lamb, with the accustomed sauce belonging 
thereto. m# For the Porter had heard before of their 
coming, and had told it to them within. So when they 
had supped, and ended their prayer with a psalm, they 
desired they might go to rest. 

But let us, said Christiana, if we may be so bold as 
to choose, be in that chamber that was my husband's, 
when he was here. So they had them up thither, and 
they all lay in a room. When they were at rest, Chris- 
tiana and Mercy entered into discourse about things 
that were convenient. 

Chr. Little did I think once, when my husband 
forII^g™ went on pilgrimage, that I should ever 
have followed him. 

■Mer. And you as little thought of lying in his bed, 
and in his chamber to rest as you do now.t 

Chr. And much less did I ever think of seeing his 

m Exod. sii. 3. John. i. 29. 

* The passover was a prefiguration of the sufferings of Christ, and the 
• believer's acceptance of him ; of his professed reliance on the atoning 
sacrifice, preservation from wrath, and the deliverance from the bondage of 
Satan, to set out on his heavenly pilgrimage. And the Lord's supper is a 
commemorative ordinance of a similar import ; representing the body of 
Christ broken for our sins, and his blood shed for us ; the application of these 
blessings to our souls by faith, the profession of this faith and of love to him 
and his people, influencing us to devoted, self-denying obedience : and the 
effects which follow from thus ' feeding on Christ in our hearts by faith with 
thanksgiving,' in strengthening us for every conflict and service to which 
we are called. ' The unleavened bread of sincerity and truth,' and ' the 
bitter herbs' of godly sorrow, deep repentance, mortification of sin, and 
bearing the cross, accompany the spiritual feast ; and even render it more 
relishing to the true believer, as endearing to him Christ and his salvation, 
f A marginal note here says, ' Christ's bosom is for all Pilgrims.' The 
sweet peace arising from cairn confidence in the Saviour, the consolations 



THE PILGRIM'S PROGRESS. 421 

face with comfort, and of worshipping the Lord the 
King with him ; and yet now I believe I shall. 

Mer. Hark, don't you hear a noise ? music. 

Chr. Yes, 'tis, as I believe, a noise of music, for joy 
hat we are here. 

Mer. Wonderful ! — Music in the house, music in the 
heart, and music also in heaven, for joy that we are here ! 

Thus they talked a while, and then betook themselves 
to sleep. So in the morning, when they were awaked, 
Christiana said to Mercy, What was the matter, that 
you did laugh in your sleep to-night? MERCY D[D LiUGH 

II IN1IERSLEEP. 

suppose you were in a dream. 

Mer. So I was, and a sweet dream it was ; but are 
you sure I laughed ? 

Chr. Yes, you laughed heartily : but pr'ythee, Mercy, 
tell me thy dream. 

Mer. I was dreaming that I sat all alone in a soli- 
tary place, and was bemoaning of the hardness 0R ""-" Y '' 
of my heart. Now, I had not sat there long, but me- 
thought many were gathered about me to see me, and to 
hear what it was that I said. So they hearkened, and I 
went on bemoaning the hardness of my heart. At this, 
some of them laughed at me, some called me a fool, 
and some began to thrust me about. 

With that, methought I looked up, and saw one 
coming with wings towards me. So he came „r* a a J "f s R 
directly to me, and said, Mercy, what aileth thee ? 
Now, when he had heard me make my complaint, he 
said, Peace be to thee : he also wiped mine eyes with 
his handkerchief, and clad me in silver and gold. He 

of his Spirit, submission to his will, and the cheerful obedience of fervent 
love, give rest to the soul, as if we were reclining on his bosom with the 
beloved disciple. (Part I. p. 145.) 



422 THE PILGRIM'S PROGRESS. 

put a chain about my neck, and ear-rings in mine ears, 
and a beautiful crown upon my head. n 

Then he took me by the hand, and said, Mercy, come 
after me. So he went up, and I followed, till we came 
at a golden gate. Then he knocked ; and, when they 
within had opened, the man went in, and I followed him 
up to a throne, upon which one sat, and he said to me, 
Welcome, daughter. The place looked bright and 
twinkling, like the stars, or rather like the sun, and 
I thought that I saw your husband there. So I awoke 
from my dream. But did! laugh? 

Chr. Laugh ! ay, and well you might, to see your- 
self so well. For you must give me leave to tell you, 
that it was a good dream ; and that, as you have begun 
to find the first part true, so you shall find the second 
at last.* " God speaks once, yea twice, yet man per- 
ceiveth it not ; in a dream, in a vision of the night, 
when deep sleep falleth upon men, in slumbering upon 
the bed." We need not, when a-bed, to lie awake to 
talk with God; he can visit us while we sleep, and 
cause us then to hear his voice. Our heart oftentimes 
wakes when we sleep; and God can speak to that, 
either by words, by proverbs, by signs and similitudes, 
as well as if one was awake. 

Mer. Well, I am glad of my dream, for I hope ere 

n Ezek. xvi. 8—13. o Job xxxiii. 14—16. 



* They who feel and lament the hardness of their hearts, and earnestly 
pray that they may be humbled, softened, and filled with the love of Christ, 
may be assured that their sorrow shall be turned into joy : though they 
must expect to be ridiculed by such as know not their own hearts. The 
assurance, that the dream should be accomplished, is grounded on the efFects 
produced upon Mercy's heart ; and there is no danger of delusion, when so 
scriptural an encouragement is inferred even from a dream. 



THE PILGRIM'S PROGRESS. 423 

long to see it fulfilled, to the making of 
me laugh again. 

Chr. I think it is now high time to rise, and to know 
what we must do. 

Mer. Pray, if they invite us to stay awhile, let us 
willingly accept of the proffer. I am the willinger to 
stay a while here, to grow better acquainted with these 
maids: methinks Prudence, Piety, and Charity have 
very comely and sober countenances. 

Chr. We shall see what they will do. 

So when they were up and ready, they came down, 
and they asked one another of their rest, and if it was 
comfortable or not? 

Very good, said Mercy ; it was one of the best 
night's lodgings that ever I had in my life. 

Then said Prudence and Piety, If you will be per- 
suaded to stay here a while, you shall have what the 
house will afford. 

Ay, and that with a very good will, said Charity. 

So they consented, and staid there about a month or 
above, and became very profitable one to THEY STA , HERE 
another. And, because Prudence would 
see how Christiana had brought up her children, she 
asked leave of her to catechise them: prudence desires 

TO CATECHISE CHRIS- 

so she gave her free consent. Then TIANA ' 3 cH1LDREN - 
she began with the youngest, whose name was James. 

And she said, Come, James, canst thou tell CAT J t ' c " s SBD , 
me who made thee ? 

James. God the Father, God the Son, and God the 
Holy Ghost. 

Prud. Good boy. And canst thou tell who saved thee? 

James. God the Father, God the Son, and God the 
Holy Ghost. 



424 THE PILGRIM'S PROGRESS. 

Prud. Good boy still. But how doth God the Father 
save thee ? 

James. By his grace.* 

Prud. How doth God the Son save thee ? 

James. By his righteousness, death and blood, and 
life. 

Prud. And how doth God the Holy Ghost save 
thee? 

James. By his illumination, by his renovation, and 
by his preservation. 

Then said Prudence to Christiana, You are to be 
commended for thus bringing up your children. I sup- 
pose I need not ask the rest these questions, since the 
youngest of them can answer them so well. I will 
therefore now apply myself to the next youngest. 
joseph Then she said, Come, Joseph, (for his 

CATECHISED. T 1 \ '11 1 , , 

name was Joseph,) will you let me cate- 
chise you ? 

Jos. With all my heart. 

Prud. What is man ? 

Jos. A reasonable creature, so made by God, as my 
brother said. 

Prud. What is supposed by this word, saved? 

Jos. That man by sin has brought himself into a 
state of captivity and misery. 

* Grace, in this connexion, signifies unmerited mercy or favour, from 
which all the blessings of salvation flow. The Father freely gave his Son 
to be our Redeemer, and now freely communicates his Spirit, through the 
merits and mediation of the Son, to be our Sanctifier ; and thus, with Christ, 
he freely gives all things to those, who are enabled truly to believe in him. 
The important, but much neglected duty of catechising children is here 
very properly inculcated ; without attention to which, the minister's labours, 
both in public preaching and private instruction, will be understood in a very 
imperfect degree ; and any revival of religion that takes place, will pro- 
bably die with the generation to which it is vouchsafed. 



THE PILGRIM'S PROGRESS. 425 

Prud. What is supposed by bis being saved by the 
Trinity ? 

Jos. That sin is so great and mighty a tyrant, that 
none can pull us out of its clutches but God; and that 
God is so good and loving to man, as to pull him 
indeed out of this miserable state. 

Prud. What is God's design in saving poor men ? 

Jos. The glorifying of his name, of his grace, and 
justice, &c. and the everlasting happiness of his crea- 
ture. 

Prud. Who are they that must be saved ? 

Jos. Those that accept of his salvation.* 

Prud. Good boy, Joseph; thy mother hath taught 
thee well, and thou hast hearkened unto what she has 
said unto thee. 

Then said Prudence to Samuel, (who was the eldest 
but one,) Come, Samuel, are you willing SAMDEL 
that I should catechise you ? 

Sam. Yes, forsooth, if you please. 

Prud. What is heaven ? 

Sam. A place and state most blessed, because God 
dwelleth there. 

Prud. What is hell? 

Sam. A place and state most woful, because it is 
the dwelling-place of sin, the devil, and death. 

* The young pupil is not here taught to answer systematically, ' All the 
elect :' but practically, ' Those that accept of his salvation.' This is per- 
fectly consistent with the other ; but it is suited to instruct and encourage 
the learner who would be perplexed, stumbled, or misled by the other view 
of the same truth. Thus our Lord observed to his disciples, ' I have many 
things to say unto you, but ye cannot bear them now ;' and Paul fed the 
Corinthians, ' with milk, and not with meat ; for they were not able to bear 
it.' How beneficial would a portion of the same heavenly wisdom prove to 
the modern friends of evangelical truth I And how absurd is it to teach 
the hardest lessons to the youngest scholars in the school of Christ ! 
3D 



426 THE PILGRIM'S PROGRESS. 

Prud. Why wouldest thou go to heaven ? 

Sam. That I may see God, and serve him without 
weariness ; that I may see Christ, and love him ever- 
lastingly ; that I may have that fulness of the Holy 
Spirit in me, which I can by no means here enjoy. 

Prud. A very good boy, and one that has learned 
well. 

Then she addressed herself to the eldest, whose name 
matthew was Matthew j and she said to him, Come, 
ED Matthew, shall I also catechise you? 

Matt. With a very good will. 

Prud. I ask then, if there was ever any thing that 
had a being antecedent to, or before, God ? 

Matt. No; for God is eternal; nor is there any 
thing excepting himself, that had a being until the begin- 
ning of the first day : " For in six days the Lord made 
heaven and earth, the sea, and all that in them is." p 

Prud. What do you think of the Bible ? 

Matt. It is the holy word of God. 

Prud. Is there nothing written therein but what you 
understand ? 

Matt. Yes, a great deal. 

Prud. What do you do when you meet with places 
therein that you do not understand?* 

p Exod. xx. 11. 

* We ought not to think ourselves capable of comprehending all the 
mysteries of revelation, or informed of all that can be known concerning 
them : yet we should not make our incapacity a reason for neglecting those 
parts of Scripture, which we do not at present understand : but, uniting 
humble diligence with fervent prayers, we should wait for further light and 
knowledge, in all things conducive to our good. There may be many parts 
of Scripture, which would not be useful to us, if we could understand them ; 
though they have been, are, or will be useful to others ; and our inability to 
discover the meaning of these passages may teach us humility, and sub- 
mission to the decisions of our infallible Instructor. 



prudence's CO il- 
lusion UPON THE 
ATECHISING OF THE 



THE PILGRIM'S PROGRESS. 427 

Matt. I think God is wiser than I. I pray also that 
he will please to let me know all therein that he knows 
will be for my good. 

Prud. How believe you as touching the resurrection 
of the dead ? 

Matt. I believe they shall rise, the same that was 
buried ; the same in nature, though not in corruption. 
And I believe this upon a double account: First, 
because God has promised it : Secondly, because he is 
able to perform it. 

Then said Prudence to the boys, You must still 
hearken to your mother, for she can 
learn you more. You must also dili- 
gently give ear to what good talk you shall hear from 
others : for your sakes do they speak good things. 
Observe also, and that with carefulness, what the 
heavens and the earth do teach you ; but especially be 
much in the meditation of that book which was the 
cause of your father's becoming a pilgrim. I, for my 
part, my children, will teach you what I can while you 
are here, and shall be glad if you will ask me questions 
that tend to godly edifying. 

Now, by that these pilgrims had been at this place a 
week, Mercy had a visitor that pretended MERCY HAS a 

, .,, , i 11- SWEETHEART 

some good-will unto her, and his name was 
Mr. Brisk ; a man of some breeding, and that pretended 
to religion, but a man that stuck very close to the 
world. So he came once or twice, or more, to Mercy, 
and offered love unto her. 

Now Mercy was of a fair countenance, and therefore 
the more alluring. Her mind also was to be always 
busying of herself in doing ; for when she had nothing 
to do for herself, she would be making of hose and gar- 



MERCY INQUIRES OF 
HE MAIDS C ONCER N- 
SG MR. BRISK. 



428 THE PILGRIM'S PROGRESS. 

ments for others, and would bestow them upon them 
that had need. And Mr. Brisk, not knowing where or 
how she disposed of what she made, seemed to be 
greatly taken, for that he found her never idle. I will 
warrant her a good housewife, quoth he to himself.* 

Mercy then revealed the business to the maidens 
that were of the house, and inquired of 
them concerning him, for they did know 
him better than she. So they told her, that he was a 
very busy young man, and one that pretended to reli- 
gion ; but was, as they feared, a stranger to the power 
of that which is good. 

Nay then, said Mercy, I will look no more on him ; 
for I purpose never to have a clog to my soul. 

Prudence then replied, that there needed no great 
matter of discouragement to be given to him ; for con* 
tinuing so as she had begun to do for the poor, would 
quickly cool his courage. 

So the next time he comes, he finds her at her old 
work, a-making of things for the poor. 
Then said he, What ! always at it ? Yes, 
said she, either for myself or for others. And what 
canst thou earn a day ? quoth he. " I do these things," 



* Designing men will often assume an appearance of religion, in order to 
insinuate themselves into the affections of such pious young women, as are 
on some accounts agreeable to them ; and thus many are drawn into a most 
dangerous snare. This incident therefore is very properly introduced, and 
is replete with instruction. At the same time an important intimation is 
given, concerning the manner in which those, who are not taken up with 
the care of a family, may profitably employ their time, adorn the gospel, 
and be useful in the church and the community. It is much better to imitate 
Dorcas, who ' through faith obtained a good report,' in making garments for 
the poor, than to waste time and money in frivolous amusements, or need- 
less decorations ; or even in the more elegant and fashionable accom- 
plishments. 



TALK BETWEE! 
MERCY AND MR 
BRISK. 



:erc y is liked. 



THE PILGRIM'S PROGRESS. 429 

said she, " that I may be rich in good works, laying a 
good foundation against the time to come, that I may lay 
hold on eternal life.'" 1 Why, pr'ythee, what dost thou do 
with them ? said he. Clothe the naked, said she. With 
that his countenance fell. So he forbore „ EF0RSAKESHER) 
to come at her again. And when he was 
asked the reason why, he said, that Mercy was a 
pretty lass, but troubled with ill conditions. 

When he had left her, Prudence said, Did I not tell 
thee, that Mr. Brisk would soon forsake thee ? yea, he 
will raise up an ill report of thee : for, notwithstanding 
his pretence to religion, and his seeming HEECT IN THE 
love to Mercy, yet Mercy and he are of rejected" ""lb 

. MERCY IN THE NAME 

tempers so different, that I believe they 0F MI 
will never come together.* 



q 1 Tim. vi. 18, 19. 

* Young people ought not wholly to follow their own judgments in this 
most important concern, on which the comfort and usefulness of their whole 
future lives in a great measure depend : and yet it is equally dangerous to 
advise with improper counsellors. The names of the maidens of the house, 
show what kind of persons should be consulted : and, when such friends 
are of opinion that there is danger of a clog, instead of a helper, in the way 
to heaven, all who love their own souls, will speedily determine to reject 
the proposal, however agreeable in all other respects. The apostolical rule, 
' Only in the Lord,' is absolute. The most upright and cautious may indeed 
be deceived ; but they, who neglect to ask, or refuse to take counsel, will 
be sure to smart for their folly, if they be indeed the children of God. An 
unbelieving partner must be a continual source of anxiety and uneasiness ; 
a thorn in the side ; and an hindrance to ail family religion, and the pious 
education of children, who generally adhere to the maxims and practices 
of the ungodly party. Nothing tends more than such marriages, to induce 
a declining state of religion ; or indeed more plainly shows that it is already 
in a very unprosperous state. But, when Christians plainly avow their prin- 
ciples, purposes, and rules of conduct, they may commonly detect and shake 
off such selfish pretenders : while the attempts made to injure their charac- 
ters, will do them no material detriment, and will render them the more 
thankful for having escaped the snare. 



430 THE PILGRIM'S PROGRESS. 

Mer. I might have had husbands before now, though 
I spoke not of it to any : but they were such as did not 
like my conditions, though never did any of them find 
fault with my person. So they and I could not agree. 

Prud. Mercy in our days, is but little set by, any 
further than as to its name : the practice, which is set 
forth by thy conditions, there are but few that can 
abide. 

Well, said Mercy, if nobody will have me, I will die 

MERCY , S a maid, or my conditions shall be to me as 

a husband : for I cannot change my nature ; 

and to have one that lies cross to me in this, that I 

purpose never to admit of as long as I live. I had a 

how mercy's sis- sister, named Bountiful, that was married 

TER WAS SERVED 

BY HER HUSBAND. fa qjjq Q f ^ggg fehtlXlS t DUt llC and SllC 

could never agree ; but, because my sister was resolved 
to do as she had begun, that is, to show kindness to the 
poor, therefore her husband first cried her down at the 
cross, and then turned her out of his doors. 

Prud. And yet he was a professor, I warrant you ! 

Mer. Yes, such a one as he was, and of such as he 

the world is now full : but I am for none of them all. 

Now, Matthew, the eldest son of Christiana, fell sick, 

matthew an d his sickness was sore upon him, for he 

was much pained in his bowels, so that he 

was with it, at times, pulled as it were both ends 

together. There dwelt also not far from thence, one 

Mr. Skill, an ancient and well-approved physician. So 

Christiana desired it, and they sent for him, and he 

came : when he was entered the room, and had a little 

gripes or observed the boy, he concluded that he was 

gripes. Then he said to his 

upon 



SAMUEL PUTS HIS 
MOTHER IN MIND OF 
UIT HIS BRO- 



THE PILGRIM'S PROGRESS. 431 

Diet ! said Christiana, nothing but what is wholesome. 
The physician answered, This boy has TiB PHTSICIAN . a 
been tampering with something that lies 
in his maw undigested, and that will not away without 
means. And I tell you, he must be purged, or else he 
will die. 

Then said Samuel, Mother, what was that which my 
brother did gather up and eat, so soon as 
we were come from the gate that is at Ib.II «"■ 
the head of this way ? You know that there was an 
orchard on the left hand, on the other side of the wall, 
and some of the trees hung over the wall, and my 
brother did pluck and eat. 

True, my child, said Christiana, he did take thereof, 
and did eat : naughty boy as he was, I chid him, and 
yet he would eat thereof. 

Skill. I knew he had eaten something that was not 
wholesome food ; and that food, to wit, that fruit, is 
even the most hurtful of all. It is the fruit of Beelze- 
bub's orchard. I do marvel that none did warn you of 
it : many have died thereof. 

Then Christiana began to cry; and she said, O naughty 
boy! and O careless mother! what shall I do for 
my son?* 

* Sin, heedlessly or wilfully committed, after the Lord has spoken peace 
to our souls, often produces great distress long afterward ; and sometimes 
darkness and discouragement oppress the mind, when the special cause of 
them is not immediately recollected : for we have grieved the Holy Spirit 
and he withholds his consolations. In this case we should adopt the prayer 
of Job, 'Do not condemn me; show me wherefore thou con tendest with 
me :' and this inquiry will often be answered by the discourse of skilful 
ministers, and the faithful admonitions of our fellow Christians. When 
hopeful professors are greatly cast down, it is not wise to administer cordials 
to them immediately : but to propose such questions as may lead to a discovery 
of the concealed cause of their distress. Thus it will often be found, that 



432 THE PILGRIM'S PROGRESS. 

Skill. Come, do not be too much dejected ; the boy 
may do well again, but he must purge and vomit. 

Chr. Pray, sir, try the utmost of your skill with him, 
whatever it costs. 

Skill. Nay, I hope I shall be reasonable. — So he 
made him a purge, but it was too weak ; 'twas said, it 
was made of the blood of a goat, the ashes of a heifer, 
and with some of the juice of hyssop, &c. r When 
Mr. Skill had seen that that purge was too weak, he 
the latin made him one to the purpose ; it was made ex 
came et sanguine Christi ; s (you know physi- 
cians give strange medicines to their patients :) and it 
was made into pills, with a promise or two, and a propor- 
tionable quantity of salt. 1 Now, he was to take them 
three at a time, fasting, in half a quarter of a pint of 
the tears of repentance." 

When this potion was prepared, and brought to the 
, boy, he was loath to take it, though torn 
with the gripes as if he should be pulled 
in pieces. Come, come, said the physician, you must 
take it. It goes against my stomach, said the boy. I 
must have you take it, said his mother. I shall vomit 
it up again, said the boy. Pray, sir, said Christiana to 
Mr. Skill, how does it taste ? It has no ill taste, said 
the mother tastes the doctor ; andwith that she touched 

IT, AND PERSUADES 

HIM - one of the pills with the tip of her 

tongue. O Matthew, said she, this potion is sweeter 
than honey. If thou lovest thy mother, if thou lovest 

r Heb. ix. 19. x. 1—4. s John vi. 54—57. t Mark is. 49. u Zech. xii. 10. 

they have been tampering with forbidden fruit ; which discovery may tend 
to their humiliation, and produce a similar effect on those who have 
neglected their duty, by suffering others to sin without warning or 
reproof. 



A WORD OF GOD 
IN THE HAND OF 
FAITH. 



THE PILGRIM'S PROGRESS. 433 

thy brothers, if thou lovest Mercy, if thou lovest thy 
life, take it. So, with much ado, after a short prayer 
for the blessing of God upon it, he took it, and it 
wrought kindly with him. It caused him to purge, it 
caused him to sleep, and to rest quietly ; it put him into 
a fine heat and breathing sweat, and it quite rid him of 
his gripes.* 

So in a little time he got up, and walked about with 
a staff, and would go from room to room 
and talk with Prudence, Piety, and Cha- 
rity, of his distemper, and how he was healed. 

So, when the boy was healed, Christiana asked Mr. 
Skill, saying, Sir, what will content you for your pains 
and care to and of my child ? And he said, You must 
pay the Master of the College of Physicians, according 
to rules made in that case, and provided/ 

But, sir, said she, what is this pill good for else ? 

Skill. It is a universal pill ; it is good 
against all the diseases that pilgrims are 

v Heb. xiii. 15. 

* To support the allegory, the author gives the Physician's prescription in 
Latin ; but he adds in the margin, with admirable modesty, The Latin I 
borrow. ' Without the shedding of blood, there is no remission of sins,' or 
true peace of conscience ; ' the blood of bulls and goats cannot take away 
sin :' nothing, therefore, can bring health and cure, in this case, but the 
4 body and blood of Christ,' 1 as broken and shed for our sins. These blessings 
are made ours by faith exercised on the promises of God ; the sanctifying 
grace of the Holy Spirit, which seasons our words and actions as with salt, 
always connects with living faith; and godly sorrow, working genuine 
repentance, is renewed every time we look to the Saviour, whom we have 
pierced by our recent offences, and of whom we again seek forgiveness. 
The natural pride, stoutness, and unbelief of our hearts, render us very 
reluctant to this humiliating method of recovering peace and spiritual 
strength; and this often prolongs our distress: yet nothing yields more 
unalloyed comfort, than thus abasing ourselves before God, and relying on 
his mercy through the atonement and mediation of his beloved Son. 
3E 



IN A GLASS OF THE 
fEARS OF REPENT- 
lNCE. 



434 THE PILGRIM'S PROGRESS. 

incident to ; and, when it is well prepared, will keep 
good time out of mind. 

Chr. Pray, sir, make me up twelve boxes of them j 
for, if I can get these, I will never take other physic. 

Skill. These pills are good to prevent diseases, as 
well as to cure when one is sick. Yea, I dare say it, 
and stand to it, that if a man will but use this physic as 
he should, it will make him live for ever. w But, good 
Christiana, thou must give these pills no other way but 
as I have prescribed ; for if you do, they 
will do no good.* So he gave unto Chris- 
tiana physic for herself and her boys, and for Mercy ; 
and bid Matthew take heed how he ate any more green 
plums ; and kissed them, and went his way. 

It was told you before, that Prudence bid the boys, 
that if at any time they would, they should ask her 
some questions that might be profitable, and she would 
say something to them. 

Then Matthew, who had been sick, asked her, Why, 
of physic, for the most part, physic should be bitter to 
our palates ? 

Pru'd. To show how unwelcome the word of God, 
and the effects thereof, are to a carnal heart. 
of the effects Mat. Why does physic, if it does good, 

OF PHYSIC. -i , ., n 

purge, and cause to vomit r 
Prud. To show, that the word, when it works 
effectually, cleanseth the heart and mind. For look, 

w John vi. 51. 

* This hint should be carefully noted. Numbers abuse the doctrine of 
free salvation, by the merit and redemption of Christ, and presume on for- 
giveness, when they are destitute of genuine repentance, and give no evi- 
dence of sanctification. But this most efficacious medicine in that case will 
' do no good ;' or rather the perverse abuse of it will increase their guilt, 
and tend to harden their hearts in sin. 



THE PILGRIM'S PROGRESS. 435 

what the one doth to the body, the other doth to the 
soul. 

Mat. What should we learn by seeing the flame of 
our fire go upwards; and by seeing the 0fmEiND0P 
beams and sweet influences of the sun 
strike downwards ? 

Prud. By the going up of the fire, we are taught to 
ascend to heaven by fervent and hot desires. And by 
the sun's sending his heat, beams, and sweet influences, 
downwards, we are taught that the Saviour of the world, 
though high, reaches down with his grace and love to 
us below. 

Mat. Whencehavethe clouds their water? of the clouds. 

Prud. Out of the sea. 

Mat. What may we learn from that ? 

Prud. That ministers should fetch their doctrine 
from God. 

Mat. Why do they empty themselves upon the earth ? 

Prud. To show, that ministers should give out what 
they know of God to the world. 

Mat. Why is the rainbow caused by of the rainbow. 
the sun? 

Prud. To show, that the covenant of God's grace is 
confirmed to us in Christ. 

Mat. Why do the springs come from of the springs. 
the sea to us through the earth ? 

Prud. To show, that the grace of God comes to us 
through the body of Christ. 

Mat. Why do some of the springs rise out of the 
tops of high hills ? 

Prud. To show, that the Spirit of grace shall spring 
up in some that are great and mighty, as well as in 
many that are poor and low. 



436 THE PILGRIM'S PROGRESS. 

of the candle Mat. Why doth the fire fasten upon the 
candlewick ? 

Prud. To show, that unless grace doth kindle upon 
the heart, there will be no true light of life in us. 

Mat. Why are the wick and tallow and all spent to 
maintain the light of the candle ? 

Prud. To show, that body and soul and all should 
be at the service of, and spend themselves to maintain 
in good condition, that grace of God that is in us. 
of the pelican. Mat. Why doth the pelican pierce her 
own breast with her bill ? 

Prud. To nourish her young ones with her blood ; 
and thereby to show, that Christ the Blessed so loved 
his young, his people, as to save them from death by 
his blood. 

of the cock. Mat. What may one learn by hearing the 
cock to crow ? 

Prud. Learn to remember Peter's sin, and Peter's 
repentance. The cock's crowing shows also, that day 
is coming on: let then the crowing of the cock put 
thee in mind of that last and terrible day of judgment. 

Now, about this time their month was out ; where- 
fore they signified to those of the house, that it was 
convenient for them to up and be going. Then said 
Joseph to his mother, It is proper that you forget not 
to send to the house of Mr. Interpreter, to pray him 
som h e ™s K ca A lI to grant that Mr. Great-heart should be 
pRf Y E S R S R0N ° sent unto us, that he may be our con- 
ductor for the rest of the way. Good boy, said she, I 
had almost forgot. So she drew up a petition, and 
prayed Mr. Watchful, the porter, to send it by some 
fit man to her good friend Mr. Interpreter ; who, when 
it was come, and he had seen the contents of the 



TFIEY PROVIDE TO 
BEGONE ON THEIR 
W A V. 



THE PILGRIM'S PROGRESS. 437 

petition, said to the messenger, Go tell them that I will 
send him.* 

When the family where Christiana was, saw that 
they had a purpose to go forward, they 
called the whole house together, to give 
thanks to their King, for sending of them such pro- 
fitable guests as these. Which done, they said unto 
Christiana, And shall we not show thee something, as 
our custom is to do to pilgrims, on which thou mayest 
meditate when thou art upon the way ? So they took 
Christiana, her children, and Mercy, into the closet, and 
showed them one of the apples that Eve ate of, and 
that she also did give to her husband, and eves a^le. 
that for the eating of which they were both turned out 
of Paradise ; and asked her, What she thought that 
was? Then Christiana said, It is food or poison, I 
know not which. So they opened the matter 
to her, and she held up her hands and 
wondered. x t 

x Gen. iii. 1—6. Rom. vii. 24. 

* This may be applied to the case of persons who are unavoidably removed 
from those places, where they first made an open profession of the faith. 
The vigilant pastor, who can no longer watch for their souls, will earnestly 
recommend them to the care of some other minister, and join with them in 
prayer, that the same faithful services, or better, may be rendered them by 
other servants of their common Lord. 

f The nature of the first transgression ; the ambiguous insinuations by 
which the tempter seduced Eve, and by her, Adam ; the motives from which 
they ate the forbidden fruit; and the dreadful disappointment that followed; 
with all the aggravations and consequences of that most prolific offence, 
which contained in it, as in miniature and embryo, all future sins, are very 
instructive and affecting to the pious mind. For the enemy still proceeds 
against us, according to the same general plan; suggesting hard thoughts 
of God, doubts about the restrictions and threatenings of his word, proud 
desires of independence or useless knowledge, hankerings after forbidden 
indulgence, and hopes of enjoying the pleasures of sin, without feeling the 
punishment denounced against transgressors. 



A SIGHT OF SI! 
IS AMAZING. 



438 THE PILGRIM'S PROGRESS. 

JAC0B , S Then they had her to a place, and showed her 
ADDER ' Jacob's ladder. Now at that time there were 
some angels ascending upon it. So Christiana looked 
and looked to see the angels go up ; so did the rest of 
the company/ Then they were going into another 
place, to show them something else : but James said 
to his mother, Pray bid them stay here a 
little longer, for this is a curious sight. 
So they turned again, and stood feeding their eyes with 
this so pleasant a prospect.* After this, they had them 
golden into a place, where did hang up a golden anchor. 
So they bid Christiana take it down ; for, said 
they, you shall have it with you, for 'tis of absolute 
necessity that you should, that you may lay hold of that 
within the veil, and stand steadfast in case you should 
meet with turbulent weather: so they were glad there- 
braham of. z f Then they took them, and had them 
to the mount upon which Abraham our 
father offered up Isaac his son, and showed them the 
altar, the wood, the fire, and the knife ; for they remain 

y Gen. xxviii. 12. z Joel. iii. 16. Heb. vi. 19. 

* Christ, in his person and offices, is the medium of communication 
between heaven and earth, between God and man : by him sinners come to 
God with acceptance, and God dwells with them and is glorified ; through 
him they present their worship and services, and receive supplies of all 
heavenly blessings ; and for his sake angels delight in ' ministering to the 
heirs of salvation,' as instruments of his providential care over them and all 
their concerns. This was represented or typified by Jacob's ladder. 

f The hope of glory, or of the fulfilment of all God's promises to our souls, 
is the golden Anchor, by which we must be kept steadfast in the faith, and 
encouraged to abide in our proper station, amidst the storms of temptation, 
affliction, and persecution. This it will certainly effect; provided it be 
genuine and living, grounded on the word of God, springing from faith in 
his Son, warranted by the experience of his grace, and accompanied by 
prevailing desires of a holy felicity, in the presence, favour, and service of 
the Lord. 



OFFERING UP 
ISAAC. 



THE PILGRIM'S PROGRESS. 439 

to be seen to this very day. When they had seen it, 
they held up their hands, and blessed themselves, and 
said, Oh ! what a man for love to his Master, and for 
denial to himself, was Abraham ! 

After they had showed them all these things, Prudence 
took them into a dining room, where stood a PRDDENCE . g 
pair of excellent virginals: so she played 
upon them, and turned what she had showed them into 
this excellent song, saying — 

Eve's apple we have showed you ; 

Of that be you aware : 
You have seen Jacob's ladder too, 

Upon which angels are. 

An anchor you received have ; 

But let not these suffice, 
Until with Abra'm you have gave 

Your best a sacrifice. 

Now about this time one knocked at the door ; so the 
Porter opened, and, behold, Mr. Great- MR GREAT . HEART 
heart was there. But when he was 
come in, what joy was there : for it came now afresh 
again into their minds, how but a while ago he had 
slain old Grim Bloody-man the giant, and had delivered 
them from the lions. 

Then said Mr. Great-heart to Christiana and to 
Mercy, My Lord has sent each of you a he brings a 
bottle of wine, and also some parched L0RD WITH HIM - 
corn, together with a couple of pomegranates ; he has 
also sent the boys some figs and raisins ; to refresh 
you in your way. 

Then they addressed themselves to their journey; 
and Prudence and Piety went along with them. When 
they came to the gate, Christiana asked the Porter, if 



CHRISTIANA TAKES 
HER LEAVE OF THE 
PORTER. 



440 THE PILGRIM'S PROGRESS. 

any of late went by. He said, No, only one, some 
time since, who also told me, that of late there had 
been a great robbery committed on the King's high- 
way, as you go : but, said he, the thieves are taken, 
and will shortly be tried for their lives. Then Chris- 
tiana and Mercy were afraid ; but Matthew said, 
Mother, fear nothing, as long as Mr. Great-heart is to 
go with us, and to be our conductor. 

Then said Christiana to the Porter, Sir, I am much 
obliged to you for all the kindnesses 
that you have showed to me since I 
came hither ; and also for that you have been so loving 
and kind to my children. I know not how to gratify 
your kindness : wherefore, pray, as a token of my 
respect to you, accept of this small mite. So she put a 
gold angel in his hand : and he made a low obeisance, 
and said, Let thy garments be always 
white, and let thy head want no ointment. 
Let Mercy live and not die, and let not her works be 
few. And to the boys he said, Do you fly youthful 
lusts, and follow after godliness with them that are 
grave and wise ; so shall you put gladness into your 
mother's heart, and obtain praise of all that are sober- 
minded. So they thanked the Porter, and departed. 

Now, I saw in my dream, that they went forward 
until they were come to the brow of the hill, where 
Piety, bethinking herself, cried out, Alas ! I have forgot 
what I intended to bestow upon Christiana and her 
companions ; I will go back and fetch it. So she ran 
and fetched it. While she was gone, Christiana 
thought she heard in a grove, a little way off on the 
right hand, a most curious melodious note, with words 
much like these : — 



THE PORTER' 

BLESSING. 



THE PILGRIM'S PROGRESS. 441 

Through all my life thy favour is 

So frankly showed to me, 
That in thy house for evermore 

My dwelling-place shall be. 

And listening still, she thought she heard another 
answer it, saying, — 

For why 'J The Lord our God is good ; 

His mercy is for ever sure ; 
His truth at all times firmly stood, 

And shall from age to age endure. 

So Christiana asked Prudence who it was that made 
those curious notes. They are, said she, our country 
birds : they sing these notes but seldom, except it be at 
the spring when the flowers appear, and the sun shines 
warm, and then you may hear them all day long. I 
often, said she, go out to hear them ; we also oft-times 
keep them tame in our house. They are very fine 
company for us when we are melancholy ; also they 
make the woods, and groves, and solitary places, places 
desirous to be in. a 

By this time Piety was come again ; so she said to 
Christiana, Look here, I have brought thee ^"met™ 
a scheme of all those things that thou hast pr R xlNa M 
seen at our house, upon which thou mayest look when 
thou findest thyself forgetful, and call those things 
again to remembrance, for thy edification and comfort. 

Now they began to go down the hill into the Valley 
of Humiliation. It was a steep hill, and the way was 
slippery ; but they were very careful ; so they got down 
pretty well. When they were down in the valley, Piety 
said to Christiana, This is the place where Christian 
your husband met with the foul fiend Apollyon, and 

a Song ii. 11, 12. 

3F 



MR. GREAT-HEART 
AT THE VALLEY OF 
HUMILIATION. 



442 THE PILGRIM'S PROGRESS. 

where they had that dreadful fight that they had : I 
know you cannot but have heard thereof. But be of 
good courage ; as long as you have here Mr. Great- 
heart to be your guide and conductor, we hope you 
will fare the better. So when these two had committed 
the pilgrims unto the conduct of their guide, he went 
forward, and they went after. 

Then said Mr. Great-heart, We need not be so afraid 
of this valley, for here is nothing to hurt 
us, unless we procure it to ourselves. It 
is true, Christian did here meet with Apollyon, with 
whom he also had a sore combat ; but that fray was 
the fruit of those slips that he got in his going down 
the hill: for they that get slips there, must look for 
combats here. And hence it is that this valley has got 
so hard a name. For the common people, when they 
hear that some frightful thing has befallen such a one, 
in such a place, are of opinion that that place is 
haunted with some foul fiend, or evil spirit ; when, alas ! 
it is for the fruit of their own doing that such things do 
befall them there. 

This Valley of Humiliation is of itself as fruitful a 

place as any the crow flies over : and I am persuaded, 

why christian if we could hit upon it, we might find 

WAS SO BESET IN L a 

humiliation. 0F somewhere hereabouts something that 
might give us an account why Christian was so hardly 
beset in this place. 

Then said James to his mother, Lo, yonder stands 
a pillar, and it looks as if something was 
written thereon ; let us go and see what 
it is. So they went and found there written, "Let 
Christian's slips, before he came hither, and the battles 
that he met with in this place, be a warning to those 
that come after." 



THE PILGRIM'S PROGRESS. 443 

Lo, said their guide, did not I tell you that there was 
something hereabouts that would give intimation of the 
reason why Christian was so hard beset in this place ? 
Then, turning himself to Christiana, he said, No dis- 
paragement to Christian, more than to any others whose 
hap and lot it was. For it is easier going up than down 
this hill, and that can be said but of few hills in all 
these parts of the world. But we will leave the good 
man, he is at rest, he also had a brave victory over his 
enemy: let Him grant that dwelleth above, that we 
fare not worse, when we come to be tried, than he.* 

But we will come again to this Valley of Humiliation. 
It is the best and most fruitful piece THIS VALLKY v 
of ground in all these parts. It is fat 

* As the author here evidently alluded to some particulars in his own 
experience, a more explicit account of these slips would have been very 
interesting and instructive ; but as it is, we can only conjecture his meaning-. 
He probably referred to some erroneous conclusions which he had formed, 
concerning the measure of the Lord's dealings with his people, and the 
nature of their situation in this world. Having obtained peace and comfort, 
and enjoyed sweet satisfaction in communion with his brethren, he expected 
the continuance of this happy frame, and considered it as the evidence of 
his acceptance : so that afflictions and humiliating discoveries of the evils of 
his heart, by interrupting his comforts, induced him to conclude that his past 
experience was a delusion, and that God was become his enemy ; and this 
unscriptural way of judging concerning his state seems to have made way 
for the dark temptations that followed. Were it not for such mistakes, 
humiliating dispensations and experiences would not have any necessary 
connexion with terror; and they would give less occasion to temptations 
than prosperity and comfort do: while a lowly condition is exempted from 
the numberless snares, incumbrances, and anxieties of a more exalted 
station : and humility is the parent of patience, meekness, contentment, 
thankfulness, and every holy disposition that can enrich and adorn the soul. 
A far greater proportion of believers are found in inferior circumstances, 
than among the wealthy ; and they who are kept low commonly thrive the 
best, and are most simple and diligent. Without poverty of spirit, we can- 
not possess ' the unsearchable riches of Christ :' and more promises are made 
to the humble, than to any other character whatsoever. 



444 THE PILGRIM'S PROGRESS. 

ground ; and, as you see, consisteth much in meadows ; 
and if a man was to come here in the summer time, as 
we do now, if he knew not any thing before thereof, and 
if he also delighted himself in the sight of his eyes, 
he might see that which would be delightful to him. 
Behold how green this valley is; also how beautiful 
with lilies. b I have known many labouring men that 
have got good estates in this Valley of Humiliation ; 
men thrive i N (for " God resisteth the proud, but giveth 

THE VALLEY OF V l ° 

ho MI l IA tion. grace t0 the humble;" ) for indeed it is 
a very fruitful soil, and doth bring forth by handfuls. 
Some also have wished that the next way to their 
Father's house were here, that they might be troubled 
no more with either hills or mountains to go over: but 
the way is the way, and there is an end.* 

Now as they were going along, and talking, they 
spied a boy feeding his father's sheep. The boy was in 
very mean clothes, but of a fresh and well-favoured 
countenance ; and as he sat by himself he sung. Hark, 
said Mr. Great-heart, to what the shepherd's boy saith: 
so they hearkened, and he said, 

He that is down, needs fear no fall ; 

He that is low, no pride : 
He. that is humble, ever shall 

Have God to be his guide. 

b Song ii. 1. c James iv. 6. 1 Pet. v. 5. 

* The consolations of humble believers, even in their lowest abasement, 
when favoured by the exhilarating and fertilizing beams of the Sun of 
Righteousness, are represented under this emblem. The lilies are the 
harmless and holy disciples of Christ, who adorn a poor and obscure condi- 
tion of life; and who are an ornament to religion, being 'clothed with 
humility.' Many grow rich in faith and good works in retirement and 
obscurity ; and become averse, even at the call of duty, to emerge from it, 
lest any advancement should lead them into temptation, stir up their pride, 
or expose them to envy and contention. 



THE PILGRIM'S PROGRESS. 445 

I am content with what I have, 

Little be it or much ; 
And, Lord, contentment still I crave, 

Because thou savest such. 

Fulness to such a burden is, 

That go on pilgrimage ; 
Here little, and hereafter bliss, 

Is best from age to age. d 

Then said the guide, Do you hear him ? I will dare 
to say, this boy lives a merrier life, and wears more of 
that herb called heart's-ease in his bosom, than he that 
is clad in silk and velvet. But we will proceed in our 
discourse.* 

In this valley our Lord formerly had his country- 
house; he loved much to be here: he cnIUST WHEN IN 
loved also to walk these meadows, for °< 
he found the air was pleasant. Besides, 
here a man shall be free from the noise, and from the 
hurryings of this life : all states are full of noise and 
confusion, only the Valley of Humiliation is that empty 
and solitary place. Here a man shall not be so let and 
hindered in his contemplation, as in other places he is 
apt to be. This is a valley that nobody walks in, but 
those that love a pilgrim's life. And though Christian 
had the hard hap to meet here with Apollyon, and to 
enter with him in a brisk encounter ; yet I must tell 
you, that in former times men have met with angels 
here, have found pearls here, and have in this place 
found the words of life. 6 

Did I say our Lord had here in former days his 

d Heb. xiii. 5. e Hos. xii. 4, 5. 

* Perhaps the Shepherd's boy may refer to the obscure but quiet station 
of some pastors over small congregations, who live almost unknown to their 
brethren, but are in a measure useful, and very comfortable. 



THE FLESH HAD HIS 
COUNTRY-HOUSE IN 
THE VALLEY OF HU- 
MILIATION. 



446 THE PILGRIM'S PROGRESS. 

country-house, and that he loved here to walk ? I will 
add, in this place, and to the people that love and trace 
these grounds, he has left a yearly revenue to be faith- 
fully paid them at certain seasons for their maintenance 
by the way, and for their further encouragement to go 
on in their pilgrimage.* 

Now, as they went on, Samuel said to Mr. Great- 
heart, Sir, I perceive that in this valley my father and 
Apollyon had their battle ; but whereabout was the 
fight ? for I perceive this valley is large. 

Great. Your father had the battle with Apollyon at 
forgetful a place yonder before us, in a narrow pas- 
sage, just beyond Forgetful Green. And, 
indeed, that place is the most dangerous place in all 
these parts ; for if at any time pilgrims meet with any 
brunt, it is when they forget what favours they have 
received, and how unworthy they are of them.t This 

* Our Lord chose retirement, poverty, and an obscure station, as the rest 
and delight of his own mind ; as remote from bustle and contention, and 
favourable to contemplation and devotion : so that his appearance in a public 
character, and in crowded scenes, for the good of mankind and the glory of 
the Father, was a part of his self-denial, in which ' he pleased not himself.' 
Indeed there is a peculiar congeniality between a lowly mind, and a lowly 
condition : and as much violence is done to the inclinations of the humble, 
when they are rendered conspicuous and advanced to high stations, as to 
those of the haughty, when they are thrust down into obscurity and neglect. 
Other men seem to be banished into this Valley ; but the poor in spirit love 
to walk in it : and, though some believers here struggle with distressing 
temptations, others in passing through it enjoy much communion with God. 

f When consolations and privileges betray us into forgetfulness of our 
entire unworthiness of such special favours, humiliating dispensations com- 
monly ensue; and these sometimes reciprocally excite murmurs and forget- 
fulness of past mercies. Thus Satan gains an opportunity of assaulting 
the soul with dreadful temptations : and, while at one moment hard thoughts 
of God, or doubts concerning the truth of his word, are suggested to our 
minds ; at the next we may be affrighted by our own dreadful rebellion and 
ingratitude, prompted to condemn ourselves as hypocrites, and almost driven 
to despair. 



THE PILGRIM'S PROGRESS. 447 

is the place also where others have been hard put to 
it. — But more of the place when we are come to it; 
for I persuade myself, that to this day there remains 
either some sign of the battle, or some monument to 
testify that such a battle there was fought. 

Then said Mercy, I think I am as well in this valley 
as I have been any where else in all our humility a sweet 
journey : the place, methinks, suits with 
my spirit. I love to be in such places where there is 
no rattling with coaches, nor rumbling with wheels: 
methinks, here one may, without much molestation, be 
thinking what he is, whence he came, what he has 
done, and to what the King has called him : here one 
may think, and break at heart, and melt in one's spirit, 
until one's eyes become " as the fish-pools of Heshbon." 
They that go rightly through this " valley of Baca, 
make it a well ; the rain," that God sends down from 
heaven upon them that are here, "also filleth the 
pools." This valley is that from whence also the King 
will give to his their vineyards ; f and they that go 
through it shall sing as Christian did, for all he met 
with Apollyon. 

'Tis true, said their guide ; I have gone through this 
valley many a time, and never was better 
than when here. I have also been a con- 
ductor to several pilgrims, and they have confessed the 
same. "To this man will I look, (saith the King,) 
even to him that is poor, and of a contrite spirit, and 
that trembleth at my word." 

Now they were come to the place where the afore- 
mentioned battle was fought. Then said TH R ^ r r ^fJ D H J^ 
the guide to Christiana, her children, and «"""« "«»•" 

f Song vii. 4. Psalm lxxxiv. 5—7. Hos. ii. 15. 



448 THE PILGRIM'S PROGRESS. 

Mercy, This is the place: on this ground Christian 
stood, and up there came Apollyon against him : and, 
look, did I not tell you, here is some of your husband's 
blood upon these stones to this day ! Behold, also, how 

some signs op the ner e and there are yet to be seen upon 
the place some of the shivers of Apol- 
lyon's broken darts : see also, how they did beat the 
ground with their feet as they fought, to make good 
their places against each other ; how also, with their by- 
blows, they did split the very stones in pieces : verily 
Christian did here play the man, and showed himself as 
stout as Hercules could, had he been here, even he 
himself. When Apollyon was beat, he made his retreat 
to the next valley, that is called the Valley of the 
Shadow of Death, unto which we shall come anon. 
Lo, yonder also stands a monument, on which is 

a monument engraven this battle, and Christian's vic- 
vIctorV 3 . 1 ^ s tory, to his fame throughout all ages.* So 
it stood just on the wayside before them, they stepped 
to it, and read the writing, which, word for word, was 
this :— 

Hard by here was a battle fought, 

Most strange, and yet most true ; 
Christian and Apollyon sought 

Each other to subdue. 

* We ought carefully to study the records left us of the temptations, con- 
flicts, faith, patience, and victories of other believers : we should mark well, 
what wounds they received, and by what misconduct they were occasioned, 
that we may watch and pray lest we fall in like manner. We ought care- 
fully to observe, how they successfully repelled the various assaults of the 
tempter, that we may learn to resist him, steadfast in the faith ; and in gen- 
eral, their triumphs should animate us, to ' put on,' and keep on, ' the whole 
armour of God, that we may be enabled to withstand in the evil day.' On 
the other hand, such as have been rendered victorious should readily speak 
of their experiences among those that fear God, that they may be cautioned, 
instructed, and encouraged by their example. 



THE PILGRIM'S PROGRESS. 119 

The man so bravely play'd the man, 

He made the fiend to fly ; 
Of which a monument 1 stand, 

The same to testify. 

When they had passed by this place, they came upon 
the borders of the Shadow of Death, and this valley 
was longer than the other, a place also most strangely 
haunted with evil things, as many are able to testify ; 
but these women and children went the better through 
it, because they had daylight, and because Mr. Great- 
heart was their conductor. 

When they were entered upon this valley, they 
thought they heard a groaning, as of dying GR0ANINGS 
men — a very great groaning. They thought 
also that they did hear words of lamentation, spoken 
as of some in extreme torment. These things made 
the boys to quake, the women also looked pale and 
wan ; but their guide bid them be of good comfort. 

So they went on a little further, and they thought 
that they felt the ground begin to shake under TIIE BR0UND 
them, as if some hollow place was there; 
they heard also a kind of hissing, as of serpents, but 
nothing as yet appeared. Then said the boys, " Are 
we not yet at the end of this doleful place ? But the 
guide also bid them be of good courage, and look well 
to their feet, lest haply, said he, you be taken in some 



* The meaning of this valley has been stated in the notes on the first part 
of this work; and the interpretation there given is here confirmed. As it 
relates chiefly to the influence, which 'the Prince of the power of the air' 
possesses over the imagination ; it must vary exceedingly, according to the 
constitution, animal spirits, health, education, and strength of mind or judg- 
ment, of different persons. They, who are happily incapable of under- 
standing either the allegory or the explanation, should beware of despising 
3 G 



JAMES PICK 
WITH FEAR. 



450 THE PILGRIM'S PROGRESS. 

Now James began to be sick, but I think the cause 

thereof was fear; so his mother gave him 

some of that glass of spirits that had been 

given her at the Interpreter's house, and three of the 

pills that Mr. Skill had prepared, and the boy began to 

revive. Thus they went on, till they came to about the 

middle of the valley; and then Christiana said, Me- 

the fiend thinks I see something yonder upon the road 

before us ; a thing of a shape such as I have 

not seen. Then said Joseph, Mother, what is it ? An 

ugly thing, child, an ugly thing, said she. But, mother, 

the pilgrims what is it like ? said he. 'Tis like I cannot 

tell what, said she. And now it is but a 

little way ofT. Then said she, It is nigh. 

Well, said Mr. Great-heart,, let them that are most 
great-hearten- afraid, keep close to me. So the fiend 
came on, and the conductor met it ; but 
when it was just come to him, it vanished to all their 
sights. Then remembered they what had been said 
some time ago, " Resist the devil, and he will flee from 
you." 

They went therefore on, as being a little refreshed ; 
but they had not gone far, before Mercy, looking behind 
her, saw, as she thought, something most like a lion, 
a lion, and it came a great padding pace after; and it 
had a hollow voice of roaring ; and at every roar it 



or condemning; such as have been thus harassed. And, on the other hand, 
these should take care not to consider such temptations as proofs of spiritual 
advancement: or to yield to them, as if they were essential to maturity of 
grace and experience; by which means Satan often attains dreadful advan- 
tages. It is most advisable for tempted persons to consult some able, judi- 
cious minister, or compassionate and established Christian, whose counsel 
and prayers may be singularly useful in this case; observing the assistance 
which Great-heart gave to the Pilgrims, in passing through the valley. 



THE PILGRIM'S PROGRESS. 451 

gave, it made the valley echo, and all their hearts to 
ache, save the heart of him that was their guide. So 
it came up; and Mr. Great-heart went behind, and put 
the pilgrims all before him. The lion also came on 
apace, and Mr. Great-heart addressed himself to give 
him battle. But when he saw that it was determined 
that resistance should be made, he also drew back, and 
came no further. 5 

Then they went on again, and their conductor did 
go before them, till they came at a place where was 
cast up a pit the whole breadth of the way; A PIT AND 
and, before they could be prepared to go over 
that, a great mist and a darkness fell upon them, so that 
they could not see. Then said the pilgrims, Alas ! what 
now shall we do ? But their guide made answer, Fear 
not, stand still, and see what an end will be put to this 
also. So they staid there, because their path was 
marred. They then also thought that they did hear 
more apparently the noise and rushing of the enemies ; 
the fire also and smoke of the pit was much easier to 
be discerned. Then said Christiana to Christiana now 

KNOWS WHAT HER 

Mercy, Now I see what my poor husband HDSBAND > ELT - 
went through ; I have heard much of this place, but I 
never was here afore now. Poor man ! he went here 
all alone in the night; he had night almost quite 
through the way: also these fiends were busy about 
him, as if they would have torn him in pieces. Many 
have spoken of it, but none can tell what the Valley of 
the Shadow of Death should mean until they come in to 
it themselves. " The heart knoweth its own bitterness ; 
and a stranger intermeddleth not with its joy." To be 
here is a fearful thing. 

g 1 Pet. v. 9. 



452 THE PILGRIM'S PROGRESS. 

Great. This is like doing business in great waters, 
or like going down into the deep; this is like being in 
the heart of the sea, and like going down to the bottoms 
of the mountains ; now it seems as if the earth, with its 
bars, were about us for ever. " But let them that walk 
in darkness, and have no light, trust in the name of the 
Lord, and stay upon their God." For my part, as I 
have told you already, I have gone often through this 
valley ; and have been much harder put to it than now 
I am ; and yet you see I am alive. I would not boast, 
for that I am not my own saviour. But I trust we 
shall have a good deliverance. Come, let us pray for 
light to Him that can lighten our darkness, and that 
can rebuke, not only these, but all the Satans in hell. 

So they cried and prayed, and God sent light and 
they pray, deliverance ; for there was now no let in their 
way, no, not there where but now they were stopt with 
a pit. Yet they were not got through the valley : so 
they went on still, and behold great stinks and loath- 
some smells, to the great annoyance of them. Then 
said Mercy to Christiana, There is not such pleasant 
being here as at the gate, or at the Interpreter's, or at 
the house where we lay last.* 

* Whatever attempts Satan may make to terrify the believer, resolute 
resistance by faith in Christ will drive him away : but if fear induces 
men to neglect the means of grace, he will renew his assaults on the 
imagination, whenever they attempt to pray, read the scripture, or attend 
on any duty ; till for a time, or finally, they give up their religion. In 
this case, therefore, determined perseverance in opposition to every terrify- 
ing suggestion is our only safety. Yet sometimes temptations may be 
so multiplied and varied, that it may seem impossible to proceed any 
further; and the mind of the harassed believer is enveloped in confusion 
and dismay, as if an horrible pit were about to swallow him up, or the 
Prince of darkness to seize upon him. But the counsel of some expe- 
rienced friend or minister, exciting confidence in the power, mercy, and 
faithfulness of God, and encouraging him to " pray without ceasing," will 
at length make way for his deliverance. 



THE PILGRIM'S PROGRESS. 453 

Oh, but, said one of the boys, it is not so bad to 
go through here, as it is to abide here 0SE OF THE B0¥9 
always ; and, for aught I know, one reason 
why we must go this way to the house prepared for us, 
is, that our home might be made the sweeter to us. 

Well said, Samuel, quoth the guide ; thou hast now 
spoke like a man. — Why, if ever I get out here again, 
said the boy, I think I shall prize light and good way 
better than ever I did in all my life.* Then said the 
guide, We shall be out by and by. 

So on they went, and Joseph said, Cannot we see to 
the end of this valley as yet ? Then said the guide, 
Look to your feet, for we shall presently be among the 
snares. So they looked to their feet, and went on ; but 
they were troubled much with the snares. Now, when 
they were come among the snares, they spied a man 
cast into the ditch on the left hand, with his flesh all 
rent and torn. Then said the guide, That is one Heed- 
less, that was going this way ; he has 
lain there a great while. There was 
one Take-heed with him when he was taken and slain, 
but he escaped their hands. You cannot imagine how 
many are killed hereabouts, and yet men are so fool- 
ishly venturous, as to set out lightly on pilgrimage, and 
to come without a guide. Poor Christian, it was a 

* Should any one, by hearing the believer say, ' The sorrows of death 
compassed me, and the pains of hell gat hold upon me,' be tempted to 
avoid all religious duties, company, and reflections, lest he should ex- 
perience similar terrors, let him well weigh this observation; 'It is not 
so bad to go through here, as to abide here always.' — Nothing can be 
more absurd, than to neglect religion, lest the fear of hell should dis- 
compose a man's mind, when such neglect exposes him to the eternal 
endurance of it: whereas the short taste of distress, which may be ex- 
perienced by the tempted believer, will make redemption more precious, 
and render peace, comfort, and heaven at last, doubly delightful! 



HEEDLESS IS SLAIN, 
AND TAKE-HEED PRE- 
SERVED. 



454 THE PILGRIM'S PROGRESS. 

wonder that he here escaped ! But he was beloved of 
his God : also he had a good heart of his own, or else 
he could never have done it. # 

Now they drew towards the end of this way ; and just 
there, where Christian had seen the cave when he went 

by, oat thence came forth Maul, a giant. 

This Maul did use to spoil young pilgrims 
with sophistry ; and he called Great-heart by his name, 
and said unto him, How many times have you been 
forbidden to do these things ? Then said Mr. Great- 
heart, What things ? — What things ! quoth the giant ; 
you know what things : but I will put an end to your 
trade. But pray, said Mr. Great-heart, before we fall 
to it, let us understand wherefore we must fight. (Now 
the women and children stood trembling, and knew not 
what to do.) Quoth the giant, You rob the country, 
and rob it with the worst of thefts. — These are but gen- 
erals, said Mr. Great-heart; come to particulars, man. 
Then said the giant, Thou practisest the craft of a 
gods ministers kidnapper; thou gatherest up women 

COUNTED AS KID- J l ° X 

nappers. an( j children, and earnest them into a 

* The discouragement of dark temptations is not so formidable, in the 
judgment of experienced Christians, as the snares connected with them: 
for, while numbers renounce their profession, to get rid of their disquie- 
tude ; many are seduced into some false doctrine that may sanction 
negligence, and quiet their consciences by assenting to certain notions, 
without regarding the state of their hearts, or what passes in their ex- 
perience ; and others are led to spend all their time in company, or even 
to dissipate the gloom by engaging in worldly amusements, because 
retirement exposes them to these suggestions. In short, the enemy en- 
deavours to terrify the professor, that he may drive him away from God, 
entangle him in heresy, or draw him into sin ; in order to destroy his 
soul, or at least ruin his credit and prevent his usefulness. But circum- 
spection and prayer constitute our best preservative ; through which, they 
who take heed to their steps escape, while the heedless are taken and 
destroyed, for a warning to those that come after. 



THE PILGRIM'S PROGRESS. 455 

strange country, to the weakening of my master's 
kingdom. — But now Great-heart replied, I am a servant 
of the God of heaven; my business is to persuade 
sinners to repentance. I am commanded to do my 
endeavours to turn men, women, and the giant and 

MR. GREAT-HEART 



MUST FIGH^ 



children "from darkness to light, and 
from the power of Satan unto God;" and if this be 
indeed the ground of thy quarrel, let us fall to it as 
soon as thou wilt. 

Then the giant came up, and Mr. Great-heart went 
to meet him : and, as he went, he drew his sword ; but 
the giant had a club. So, without more ado, they fell 
to it, and at the first blow the giant struck Mr. Great- 
heart down upon one of his knees ; with that the women 
and children cried out : so Mr. Great-heart, recovering 
himself, laid about him in full lusty manner, and gave 
the giant a wound in his arm : thus he fought for the 
space of an hour to that height of heat, that the breath 
came out of the giant's nostrils as the heat doth out of 
a boiling caldron. 

Then they sat down to rest them, but Mr. Great- 
heart betook himself to prayer; also the women and 
children did nothing but sigh and cry all the time that 
the battle did last. 

When they had rested them, and taken breath, 
they both fell to it again ; and Mr. Great-heart, with 
a blow, fetched the giant down to the THE GIANT STRDCK 
ground. Nay, hold, let me recover, 
quoth he: so Mr. Great-heart fairly let him get up. So 
to it they went again, and the giant missed but little 
of all-to breaking Mr. Great-heart's skull with his 
club. 

Mr. Great-heart seeing that, runs to him in the full 



456 



THE PILGRIM'S PROGRESS. 



heat of his spirit, and pierceth him under the fifth rib ; 
with that the giant began to faint, and could hold up 
his club no longer. Then Mr. Great-heart seconded 




he is slain, and his blow, and smote the head of the giant 

HIS HEAD DISFO- # ° 

SED 0F - from his shoulders. Then the women and 

children rejoiced, and Mr. Great-heart also praised God 
for the deliverance he had wrought. 

When this was done, they amongst them erected a 
pillar, and fastened the giant's head thereon, and wrote 
under it, in letters that passengers might read, 



He that did wear this head was one 
That pilgrims did misuse ; 

He stopt their way, he spared none, 
But did them all abuse : 



THE PILGRIM'S PROGRESS. 457 

Until that I Great-heart arose, 

The pilgrims' guide to be; 
Until that I did him oppose, 

That was their enemy.* 

Now I saw that they went on to the ascent that was 
a little way off cast up to be a prospect for pilgrims, 
(that was the place from whence Christian had the first 
sight of Faithful, his brother.) Wherefore here they 
sat down and rested ; they also here did eat and drink, 
and make merry, for that they had gotten deliverance 
from this so dangerous an enemy. As they sat thus and 
did eat, Christiana asked the guide if he had caught no 
hurt in the battle. Then said Mr. Great-heart, No, 
save a little on my flesh ; yet that also shall be so far 
from being to my detriment, that it is at present a 

* This giant came out of the cave, where Pope and Pagan had resided. 
He is therefore the emblem of those formal superstitious teachers, and 
those speculating moralists, who in protestant countries have too generally- 
succeeded the Romish priests and the heathen philosophers, in keeping 
men ignorant of the way of salvation, and in spoiling by their sophistry 
such as seem to be seriously disposed. These persons often represent 
faithful ministers, who draw off their auditors, by preaching 'repentance 
towards God, and faith towards our Lord Jesus Christ,' as robbers and 
kidnappers: they terrify many, (especially when they have the power 
of enforcing penal statutes,) from professing or hearing the gospel, and 
acting according to their consciences; and they put the faith of God's 
servants to a severe trial. Yet perseverance, patience, and prayer, will 
obtain the victory; and they that are strong will be instrumental in 
animating the feeble to go on their way rejoicing and praising God. 
But though these enemies may be baffled, disabled, or apparently slain, 
it will appear that they have left a posterity on earth, to revile, injure, 
and oppose the spiritual worshippers of God in every generation. The 
club with which the giant was armed, may mean the secular arm or 
power by which opposers of the gospel are generally desirous of en- 
forcing their arguments and persuasions. ' We have a law, and by our 
law he ought to die;' this decision, like a heavy club, seems capable 
of bearing all down before it: nor can any withstand its force, but those 
who rely on Him that is stronger than all. 
3H 



458 THE PILGRIM'S PROGRESS. 

proof of my love to my Master and you ; and shall be 
a means, by grace, to increase my reward at last. 

Chr. But were you not afraid, good sir, when you 
saw him come with his club ? 

It is my duty, said he, to mistrust my own ability, 
that I may have reliance on Him that is 
stronger than all. h 

Chr. But what did you think, when he fetched you 
down to the ground at the first blow ? 

Why, I thought, quoth he, that so my Master him- 
self was served ; and yet he it was that conquered at 
last. 

Mat. When you all have thought what you please, 
matthew here I think God has been wonderfully good 

ADMIRES GOD'S j ° 

goodness. unto us? both in bringing us out of this 

valley, and in delivering us out of the hand of this 
enemy ; for my part, I see no reason why we should 
distrust our God any more, since he has now, and in 
such a place as this, given us such testimony of his love. 

Then they got up, and went forward. Now a little 
before them stood an oak : and under it, 
when they came to it, they found an old 
pilgrim fast asleep : they knew that he was a pilgrim 
by his clothes, and his staff, and his girdle. 

So the guide, Mr. Great-heart, awaked him; and 
the old gentleman, as he lifted up his eyes, cried out, 
What's the matter ? Who are you ? and what is your 
business here ? 

Great. Come, man, be not so hot, here are none 
tiZVtakVs !": but friends. Yet the old man gets up, 
enemy. F0R HIS and stands upon his guard, and will 
know of them what they are. Then said the guide, 



THE PILGRIM'S PROGRESS. 459 

My name is Great-heart: I am the guide of these 
pilgrims, that are going to the Celestial country. 

Then said Mr. Honest, I cry you mercy. I feared 
that you had been of the company of talk between 

^ l '' GREAT-HEART AND 

those that some time ago did rob Little- HIM - 

faith of his money ; but now I look better about me, I 

perceive you are honester people.* 

Great. Why, what would or could you have done, 
to have helped yourself, if indeed we had been of that 
company ? 

Hon. Done ! why, I would have fought as long as 
breath had been in me ; and had I so done, I am sure 
you could never have given me the worst on't ; for a 
Christian can never be overcome, unless he shall yield 
of himself. 

Well said, father Honest, quoth the guide; for by 
this I know that thou art a cock of the right kind, for 
thou hast said the truth. 

Hon. And by this also, I know, that thou knowest 
what true pilgrimage is : for all others do think that 
we are the soonest overcome of any. 

Great. Well, now we are so happily met, pray let 
me crave your name, and the name of the place you 
came from? 

* The allegory requires us to suppose, that there were some places 
in which the Pilgrims might safely sleep ; so that nothing disadvanta- 
geous to the character of this old disciple seems to have been in- 
tended. — An avowed dependence on Christ for righteousness, a regard 
to the word of God, and an apparent sincerity in word and deed, 
mark a man to be a Pilgrim, or constitute a professor of the gospel: 
but we should not too readily conclude every professor to be a true 
believer. The experienced Christian will be afraid of new acquaintance ; 
in his most unwatchful seasons he will be readily excited to look about 
him; and will be, fully convinced that no enemy can hurt him, unless 
he is induced to yield to temptation and commit sin. 



STUPEFIED ONES ARE 
WORSE THAN THOSE 
MERELY CARNAL. 



460 THE PILGRIM'S PROGRESS. 

Hon. My name I cannot : but I came from the town 
of Stupidity; it lieth about four degrees 
beyond the city of Destruction. 

Great. Oh ! are you that countryman ? Then I 
deem I have half a guess of you : your name is Old 
Honesty, is it not? 

So the old gentleman blushed, and said, Not honesty 
in the abstract: but Honest is my name, and I wish 
that my nature may agree to what I am called. 

But, sir, said the old gentleman, how could you 
guess that I am such a man, since I came from such a 
place ? * 

Great. I had heard of you before, by my Master ; 
for he knows all things that are done on the earth : but 
I have often wondered that any should 
come from your place, for your town is 
worse than is the city of Destruction itself. 

Hon. Yes, we lie more off from the sun, and so are 
more cold and senseless ; but was a man in a mountain 
of ice, yet if the Sun of Righteousness will arise upon 
him, his frozen heart shall feel a thaw. And thus it 
hath been with me.f 



* Honesty in the abstract seems to mean sinless perfection. The 
Pilgrim was a sound character, but conscious of many imperfections, of 
which he was ashamed, and from which he sought deliverance. The 
nature of faith, hope, love, patience, and other holy dispositions is de- 
scribed in scripture, as a man would define gold, by its essential properties. 
This shows what they are in the abstract : but as exercised by us, they 
are always mixed with considerable alloy ; and we are richer or poorer 
in this respect, in proportion to the degree of the gold or of the alloy 
which is found in our characters. 

f The Lord sometimes calls those sinners, whose character, connexions, 
and situation, seem to place them at the greatest distance from him 
that the riches of his mercy and the power of his grace may be thus 
rendered the more conspicuous and illustrious. 



THE PILGRIM'S PROGRESS. 461 

Great. I believe it, father Honest, I believe it ; for 
I know the thing is true. 

Then the old gentleman saluted all the pilgrims with 
a holy kiss of charity ; and asked them of their names, 
and how they had fared since they had set out on their 
pilgrimage. 

Then said Christiana, My name, I suppose, you have 
heard of: good Christian was my hus- 
band, and these four are his children. 
But can you think how the old gentleman was taken, 
when she told him who she was ! He skipped, he 
smiled, he blessed them with a thousand good wishes ; 
saying, I have heard much of your husband, and of his 
travels and wars, which he underwent in his days. Be 
it spoken to your comfort, the name of your husband 
rings all over these parts of the world ; his faith, his 
courage, his enduring, and his sincerity under all, have 
made his name famous. 

Then he turned him to the boys, and asked of them 
their names, which they told him. And then said he 
unto them, — Matthew, be thou like Mat- 
thew the publican, not in vice but in 
virtue. Samuel, said he, be thou like Samuel the 
prophet, a man of faith and prayer. Joseph, said he, 
be thou like Joseph in Potiphar's house, chaste, and 
one that flies from temptation. And James, be thou 
like James the Just, and like James the brother of our 
Lord. 1 Then they told him of Mercy, and how she 
had left her town and her kindred to come along with 
Christiana and with her sons. At that the old honest 
man said, Mercy is thy name, by mercy shalt 
thou be sustained, and carried through all 

i Matt. x. 3. Psalm xcix. 6. Gen. xxxix. Acts i. 13, 14. 



462 THE PILGRIM'S PROGRESS. 

those difficulties that shall assault thee in thy way, till 
thou shalt come thither where thou shalt look the 
Fountain of mercy in the face with comfort. All this 
while the guide, Mr. Great-heart, was very well pleased, 
and smiled upon his companions. 

Now, as they walked along together, the guide asked 
the old gentleman, if he did not know one 
Mr. Fearing, that came on pilgrimage out 
of his parts. 

Yes, very well, said he. He was a man that had the 
root of the matter in him ; but he was one of the most 
troublesome pilgrims that ever I met with in all my 
days. 

Great. I perceive you knew him, for you have given 
a very right character of him. 

Hon. Knew him ! I was a great companion of his ; 
I was with him most an end ; when he first began to 
think upon what would come upon us hereafter, I was 
with him. 

Great. I was his guide from my Master's house to 
the gates of the Celestial City. 

Hon. Then you knew him to be a troublesome one. 

Great. I did so ; but I could very well bear it ; for 
men of my calling are oftentimes intrusted with the 
conduct of such as he was.* 

* The character and narrative of Fearing has been generally admired 
by experienced readers, as drawn and arranged with great judgment, 
and in a very affecting manner. Little-faith, mentioned in the First 
Part, was faint-hearted and distrustful ; and thus he contracted guilt, and 
lost his comfort: but Fearing dreaded sin, and coming short of heaven, 
more than all that flesh could do unto him. He was alarmed at the 
least appearance or report of opposition ; but this arose more from con- 
scious weakness, and the fear of being overcome by temptation, than 
from a reluctance to undergo derision or persecution. The peculiarity 
of this description of Christians must be traced back to constitution, 



HIS BEHAVIOUR 
T THE SLOUGH OP 
E S P O N D. 



THE PILGRIM'S PROGRESS. 463 

Hon. Why, then, pray let us hear a little of him, and 
how he managed himself under your conduct. 

Great. Why, he was always afraid that he should 
come short of whither he had a desire to «*• fearing* 

TROUBLESOME 

go. Every thing frightened him that he riLGRiM * GE - 
heard any body speak of, if it had but the least appear- 
ance of opposition in it. I hear that he lay roaring at 
the Slough of Despond for above a month 
together; nor durst he, for all he saw 
several go over before him, venture, though they, many 
of them, offered to lend him their hands. He would not 
go back again neither. The Celestial City, he said, he 
should die if he came not to it ; and yet he was de- 
jected at every difficulty, and stumbled at every straw 
that any body cast in his way. Well, after he had lain 
at the Slough of Despond a great while, as I have told 
you, one sunshiny morning, I don't know how, he ven- 
tured, and so got over ; but when he was over, he would 
scarce believe it. He had, I think, a Slough of Despond 
in his mind, a slough that he carried every where with 
him, or else he could never have been as he was. So 
he came up to the gate, you know what I mean, that 
stands at the head of this way, and there 
also he stood a great while before he would 
venture to knock. When the gate was opened, he 
would give back, and give place to others, and say that 
he was not worthy. For, for all he got before some to 

habit, first impressions, disproportionate and partial views of truth, and 
improper instructions: these concurring with weakness of faith, and the 
common infirmities of human nature, give a cast to their experience and 
character, which renders them uncomfortable to themselves, and trouble- 
some to others. Yet no competent judges doubt but they have the root 
of the matter in them; and none are more entitled to the patient, 
sympathising, and tender attention of ministers and Christians. 



464 THE PILGRIM'S PROGRESS. 

the gate, yet many of them went in before him. There 
the poor man would stand shaking and shrinking; I 
dare say it would have pitied one's heart to have seen 
him. Nor would he go back again. At last he took 
the hammer that hanged on the gate, in his hand, and 
gave a small rap or two ; then one opened to him, but 
he shrunk back as before. He that opened, stepped 
out after him, and said, Thou trembling one, what 
wantest thou ? With that he fell down to the ground. 
He that spoke to him wondered to see him so faint, so 
he said to him, Peace be to thee ; up, for I have set 
open the door to thee; come in, for thou art blessed. 
With that he got up, and went in trembling ; and when 
that he was in, he was ashamed to show his face. 
Well, after he had been entertained there a while, as 
you know how the manner is, he was bid go on his 
way, and also told the way he should take. So he 
went on till he came to our house ; but as he behaved 
himself at the gate, so did he at my 
Master the Interpreter's door. He lay 
thereabout in the cold a good while, before he would 
adventure to call ; yet he would not go back : and the 
nights were long and cold then. Nay, he had a note 
of necessity in his bosom to my Master to receive him, 
and grant him the comfort of his house, and also to 
allow him a stout and valiant conductor, because he was 
himself so chicken-hearted a man ; and yet, for all that, 
he was afraid to call at the door. So he lay up and 
down thereabouts, till, poor man, he was almost starved ; 
yea, so great was his dejection, that though he saw 
several others for knocking get in, yet he was afraid to 
venture. At last, I think, I looked out of the window, 
and perceiving a man to be up and down about the 



HIS BEHAVIOUR A' 
THE INTERPRETER' 
DOOR. 



HE IS A LITTLE 
ENCOURAGED AT 
THE INTERPRE- 

onsE. 



THE PILGRIM'S PROGRESS. 465 

door, I went out to him, and asked what he was. But, 
poor man, the water stood in his eyes ; so I perceived 
what he wanted. I went therefore in, and told it in 
the house, and we showed the thing to our Lord : so he 
sent me out again, to entreat him to come in ; but I 
dare say, I had hard work to do it. At last he came 
in ; and I will say that for my Lord, he 
carried it wonderfully lovingly to him. 
There were but a few good bits at the table, but some 
of it was laid upon his trencher. Then he presented 
the note; and my Lord looked thereon, and said his 
desire should be granted. So when he had been there 
a good while, he seemed to get some heart, and to be a 
little more comfortable. For my Master, 
you must know, is one of very tender ter- 
bowels, especially to them that are afraid ; wherefore 
he carried it so towards him, as might tend most to his 
encouragement. Well, when he had had a sight of the 
things of the place, and was ready to take his journey 
to go to the city, my Lord, as he did to Christian 
before, gave him a bottle of spirits, and some comfort- 
able things to eat. Thus we set forward, and I went 
before him ; but the man was but of few words, only 
he would sigh aloud. 

When we were come to where the three fellows 
were hanged, he said that he doubted 
that that would be his end also. Only he 
seemed glad when he saw the Cross and 
the Sepulchre. There I confess he desired to stay a 
little to look ; and he seemed for a while after to be a 
little cheery. When he came to the hill Difficulty, he 
made no stick at that, nor did he much fear the lions : 
for you must know that his trouble was not about 
3 1 



HE WAS GREATLY 
AFRAID WHEN HE 
SAW THE GIBBET, 
B U T C H E E R Y WHEN 
HE SAW THE CROSS. 



466 THE PILGRIM'S PROGRESS. 

such things as these; his fear was about his acceptance 
at last. 

I got him in at the house Beautiful, I think before he 
was willing. Also when he was in, I brought him ac- 
quainted with the damsels of the place; but he was 
ashamed to make himself much in company. He de- 
sired much to be alone; yet he always 
loved good talk, and often would get 
behind the screen to hear it. He also loved much to 
see ancient things, and to be pondering them in his 
mind. He told me afterward, that he loved to be in 
those two houses from which he came last, to wit, at 
the Gate, and that of the Interpreter, but that he durst 
not be so bold as to ask.* 

* Christians, who resemble Fearing, are greatly retarded in their progress 
by discouraging apprehensions; they are apt to spend too much time in 
unavailing complaints ; they do not duly profit by the counsel and assistance 
of their brethren ; and they often neglect the proper means of getting 
relief from their terrors : yet they cannot think of giving up their feeble 
hopes, or of returning to their forsaken worldly pursuits and pleasures. 
They are, indeed, helped forward, through the mercy of God, in a very 
extraordinary manner : yet they still remain exposed to alarms and discour- 
agements, in every stage of their pilgrimage : nor can they ever habitually 
rise superior to them. They are afraid even of relying on Christ for salva- 
tion ; because they have not distinct views of his love, and the methods of 
his grace ; and imagine some other qualification to be necessary, besides the 
willingness to seek, knock, and ask for the promised blessings, with a real 
desire of obtaining them. They imagine, that there has been something in 
their past life, or that there is some peculiarity in their present habits and 
propensities, and way of applying to Christ, which may exclude them from 
the general benefit : so that they pray with diffidence ; and being consciously 
unworthy, can hardly believe that the Lord regards them, or will grant 
their requests. They are also prone to overlook the most decisive evidences 
of their reconciliation to God ; and to persevere in arguing with perverse 
ingenuity against their own manifest happiness. The same mixture of 
humility and unbelief renders persons of this description backward in asso- 
ciating with their brethren, and in frequenting those companies in which 
they might obtain further instruction : for they are afraid of being considered 
as believers, or even serious inquirers ; so that affectionate and earnest per- 



THE PILGRIM'S PROGRESS. 467 

When we went also from the house Beautiful, down 
the hill, into the Valley of Humiliation, pleasant in the 

"* V ALLEY OF HO M I- 

he went down as well as ever I saw a liation - 
man in my life ; for he cared not how mean he was, so 
he might be happy at last. Yea, I think there was a 
kind of sympathy betwixt that valley and him ; for I 
never saw him better in all his pilgrimage than he was 
in that valley. 

Here he would lie down, embrace the ground, and 
kiss the very flowers that grew in this valley . k He 
would now be up every morning by break of day, 
tracing and walking to and fro in the valley. 

But when he was come to the entrance of the Valley 
of the Shadow of Death, I thought I rt ";S. "" fc "" 
should have lost my man : not for that m^th! 1 " 
he had any inclination to go back; that he always ab- 
horred; but he was ready to die for fear. Oh, the 
hobgoblins will have me! the hobgoblins will have me! 

k Lam. iii. 27—29. 

suasion is requisite to prevail with them to join in those religious exercises 
by which Christians especially receive the teaching of the Holy Spirit. 
Yet this arises not from disinclination, but diffidence ; and though they are 
often peculiarly favoured with seasons of great comfort, to counterbalance 
their dejections ; yet they never hear or read of those who ' have drawn back 
to perdition,' but they are terrified with the idea, that they shall shortly 
resemble them : so that every warning given against hypocrisy and self- 
deception seems to point them out by name, and every new discovery of any 
fault or mistake in their views, temper, or conduct, seems to decide their 
doom. At the same time, they are often remarkably melted into humble, 
admiring gratitude, by contemplating the love and sufferings of Christ, and 
seem to delight in hearing of that subject above all others. They do not 
peculiarly fear difficulties, self-denial, reproaches or persecution, which deter 
numbers from making an open profession of religion : and yet they are more 
backward in this respect than others; because they deem themselves 
unworthy to be admitted to such privileges, and into such society ; or else 
are apprehensive of being finally separated from them, or becoming a dis- 
grace to religion. 



468 THE PILGRIM'S PROGRESS. 

cried he ; and I could not beat him out on't. He made 
such a noise and such an outcry here, that had they 
but heard him, it was enough to encourage them to 
come and fall upon us. 

But this I took very great notice of, that this valley 
was as quiet when we went through it, as ever I knew 
it before or since. I suppose those enemies here had 
now a special check from our Lord, and a command 
not to meddle until Mr. Fearing had passed over it.* 

It would be too tedious to tell you of all : we will 
therefore only mention a passage or two more. When 
he was come to Vanity Fair, I thought 
he would have fought with all the men 
in the fair. I feared there we should have been both 
knocked on the head, so hot was he against their 
fooleries. Upon the Enchanted Ground he was very 
wakeful. But when he was come at the river where 
was no bridge, there again he was in a heavy case. 

Now, now, he said, he should be drowned for ever, 
and so never see that face with comfort, that he had 
come so many miles to behold. 

And here also I took notice of what was very 



* A low and obscure situation suits the disposition of the persons here 
described : they do not object to the most humiliating' views of their own 
hearts, of human nature, or of the way of salvation ; they are little tempted 
to covet eminence among their brethren, and find it easier ' to esteem others 
better than themselves,' than persons of a different frame of mind can well 
conceive. On the other hand, their imaginations are peculiarly susceptible 
of impressions, and of the temptations represented by the valley of the 
Shadow of Death : so that in this respect they need more than others the 
tender and patient instructions of faithful ministers : while they repeat the 
same complaints, and urge the same objections against themselves, that have 
already been obviated again and again. But the tender compassion of the 
Lord to them should suggest an useful instruction to his servants, on this 
part of their work. 



THE PILGRIM'S PROGRESS. 469 

remarkable ; — the water of that river was lower at this 
time than ever I saw it in all my life ; so he went over 
at last, not much above wetshod. When he was going 
up to the gate, I began to take leave of him, HIS BO ldnes S 
and to wish him a good reception above. 
So he said, I shall, I shall. Then parted we asunder, 
and I saw him no more. 

Hon. Then it seems he was well at last ? 

Great. Yes, yes, I never had doubt about him. He 
was a man of a choice spirit, only he was always kept 
very low, and that made his life so burdensome to him- 
self, and so troublesome to others. 1 He was, above 
many, tender of sin : he was so afraid of doing injuries 
to others, that he often would deny himself of that 
which was lawful, because he would not offend. 111 

Hon. But what should be the reason that such a good 
man should be all his days so much in the dark ? 

Great. There are two sorts of reasons for it. One 
is, the wise God will have it so: some reasons why 

GOOD MEN ARE SO 

must pipe, and some must weep." Now inthedar s. 
Mr. Fearing was one that played upon the bass. He 
and his fellows sound the sackbut, whose notes are 
more doleful than the notes of other music are ; though 
indeed some say, the bass is the ground of music. And 
for my part, I care not at all for that profession that 
begins not in heaviness of mind. The first string that 
the musician usually touches, is the bass, when he 
intends to put all in tune. God also plays upon this 
string first, when he sets the soul in tune for himself. 
Only there was the imperfection of Mr. Fearing; he 
could play upon no other music but this, till towards his 
latter end. 

1 Psalm lxxxviii. m Rom. xiv. 21. 1 Cor. viii. 13. n Matt. xi. 16, 17. 



470 THE PILGRIM'S PROGRESS. 

[I make bold to talk thus metaphorically for the 
ripening of the wits of young readers, and because in 
the book of the Revelation, the saved are compared to 
a company of musicians, that play upon their trumpets 
and harps, and sing their songs before the throne. ] 

Hon. He was a very zealous man, as one may see 
by that relation which you have given of him. Diffi- 
culties, lions, or Vanity Fair, he feared not at all ; it 
was only sin, death, and hell, that were to him a terror, 
because he had some doubts about his interest in that 
celestial country. 

Great. You say right; those were the things that 
a close aboot were his troublers : and they, as you have 
well observed, arose from the weakness of 
his mind thereabout, not from weakness of spirit as to 
the practical part of a pilgrim's life. I dare believe 
that, as the proverb is, he could have bit a firebrand, 
had it stood in his way ; but the things with which he 
was oppressed, no man ever yet could shake off with 
ease. 

Then said Christiana, This relation of Mr. Fearing 
Christiana's has done me good; I thought nobody had 
been like me. But I see there was some 
semblance betwixt this good man and me : only we dif- 
fered in two things. His troubles were so great, that 
they broke out ; but mine I kept within. His also lay 
so hard upon him, they made him that he could not 
knock at the houses provided for entertainment; but 
my trouble was always such as made me knock the 
louder. 

Mer. If I might also speak my heart, I must say 
sentence, that something of him has also dwelt in me. 

o Rev. v. 8. xiv. 2, 3. 



THE PILGRIM'S PROGRESS. 471 

For I have ever been more afraid of the lake, and the 
loss of a place in paradise, than I have been of the 
loss of other things. Oh, thought I, may I have the 
happiness to have a habitation there ! 'Tis enough, 
though I part with all the world to win it. 

Then said Matthew, Fear was one thing that made 
me think that I was far from having that with- MATTnEW . 3 
in me that accompanies salvation. But if it 
was so with such a good man as he, why may it not 
also go well with me ? 

No fears, no grace, said James. Though there is 
not always grace where there is the fear of JAMESS 
hell, yet to be sure there is no grace where 
there is no fear of God. 

Great. Well said, James, thou hast hit the mark. 
For the fear of God is the beginning of wisdom ; and 
to be sure they that want the beginning have neither 
middle nor end. But we will here conclude our dis- 
course of Mr. Fearing, after we have sent after him 
this farewell. 

Well, Master Fearing, thou didst fear 

Thy God, and wast afraid 
Of doing any thing, while here, 

That would have thee betrayed. 
And didst thou fear the lake and pit? 

Would others did so too! 
For, as for them that want thy wit, 

They do themselves undo.* 

* No Christians are more careless about the opinion of the world, or more 
zealous against its vanities, or more watchful in times of ease and prosperity, 
than persons of this description ; but the prospect of death is often a 
terror to them ; especially when they suppose it to be at hand ; yet they 
often die with remarkable composure and comfort. Few ministers, who 
have had an opportunity of carefully observing the people intrusted to their 
pastoral care, can help thinking of some individual, who might seem to have 
been the original of this admirable portrait; which is full of instruction both 



OLD HONES! 
AD TALKEI 
'ITH HIM. 



472 THE PILGRIM'S PROGRESS. 

Now, I saw that they still went on in their talk. For 
after Mr. Great-heart had made an end with Mr. Fear- 
ing, Mr. Honest began to tell them of another, but his 
of mr. self-will, name was Mr. Self-will. He pretended 
himself to be a pilgrim, said Mr. Honest; but I per- 
suade myself he never came in at the gate that stands 
at the head of the way. 

Great. Had you ever any talk with him about it ? 

Hon. Yes, more than once or twice .; but he would 
always be like himself, self-willed. He 
neither cared for man, nor argument, nor 
yet example ; what his mind prompted him to, that he 
would do, and nothing else could he be got to do. 

Great. Pray what principles did he hold ? for I sup- 
pose you can tell. 

Hon. He held, that a man might follow the vices as 
S elf- W ill's well as the virtues of the pilgrims ; and that 
if he did both, he should be certainly saved. 

Great. How ? If he had said, it is possible for the 
best to be guilty of the vices, as well as partake of the 
virtues of pilgrims, he could not much have been 
blamed; for indeed we are exempted from no vice 
absolutely, but on condition that we watch and strive. 

to them, and the timid, but conscientious part of their congregations. Indeed 
numbers, who are not characteristically Fearfuls, have something of the same 
disposition in many particulars. But such as fear reproach and self-denial 
more than those things which this good man dreaded, bear a contrary char- 
acter, and are travelling the road to an opposite place : and even they whose 
confidence of an interest in Christ far exceeds the degree of their humilia- 
tion, conscientiousness, abhorrence of sin, and victory over the world, may 
justly be suspected of having begun their religion in a wrong manner ; as 
they more resemble the stony-ground hearers, who ' receive the word with 
joy, but have no root in themselves,' than those who 'sow in tears, to reap 
in joy.' For 'godly sorrow worketh repentance unto salvation, not to be 
repented of.' 



THE PILGRIM'S PROGRESS. 473 

But this I perceive is not the thing ; but if I understand 
you right, your meaning is, that he was of opinion, 
that it was allowable so to be. 

Hon. Ay, ay, so I mean, and so he believed and 
practised. 

Great. But what grounds had he for his so saying ? 

Hox. Why, he said he had the scripture for his 
warrant. 

Great. Pr'ythee, Mr. Honest, present us with a few 
particulars. 

Hon. So I will. He said, to have to do with other 
men's wives had been practised by David, God's beloved ; 
and therefore he could do it. He said, to have more 
women than one was a thing that Solomon practised, 
and therefore he could do it. He said, that Sarah and 
the godly midwives of Egypt lied, and so did saved 
Rahab, and therefore he could do it. He said, that the 
disciples went at the bidding of their Master, and took 
away the owner's ass, and therefore he could do so too. 
He said, that Jacob got the inheritance of his father in 
a way of guile and dissimulation, and therefore he 
could do so too. 

Great. High base indeed! And are you sure he 
was of this opinion ? 

Hon. I have heard him plead for it, bring scripture 
for it, bring arguments for it, &c. 

Great. An opinion that is not fit to be with any 
allowance in the world ! 

Hon. You must understand me rightly : he did not 
say that any man might do this ; but that they who had 
the virtues of those that did such things, might also do 
the same. 

Great. But what more false than such a conclusion? 
3K 



474 THE PILGRIM'S PROGRESS. 

For this is as much as to say, that because good men 
heretofore have sinned of infirmity, therefore he had 
allowance to do it of a presumptuous mind : or that if, 
because a child, by the blast of the wind, or for that it 
stumbled at a stone, fell down and defiled itself in the 
mire, therefore he might wilfully lie down and wallow 
like a boar therein. Who could have thought that any 
one could so far have been blinded by the power of 
lust ? But what is written must be true ; — they " stumble 
at the word, being disobedient, whereunto they also 
were appointed." p His supposing that such may have 
the godly men's virtues, who addict themselves to their 
vices, is also a delusion as strong as the other. 'Tis 
just as if the dog should say, I have, or may have, the 
qualities of the child, because I lick up its stinking 
excrements. To eat up the sin of God's people,* 5 is no 
sign of one that is possessed with their virtues. Nor 
can I believe that one that is of this opinion, can at 
present have faith or love in him. But I know you have 
made some strong objections against him; pr'ythee 
what can he say for himself? 

Hon. Why, he says, to do this by way of opinion 
seems abundantly more honest than to do it, and yet 
hold contrary to it in opinion. 

Great. A very wicked answer. For, though to let 
loose the bridle to lusts, while our opinions are against 
such things, is bad ; yet to sin, and plead a toleration 
so to do, is worse : the one stumbles beholders acci- 
dentally, the other leads them into the snare. 

Hon. There are many of this man's mind,* that have 

p 1 Pet. ii. 8. q Hos. iv. 8. 

* The author peculiarly excels in contrasting his characters, of which 
a striking instance here occurs. The preceding episode relates to a 
very conscientious Christian, who, through weak faith and misapprehen- 



THE PILGRIM'S PROGRESS. 475 

not this man's mouth ; and that makes going on pil- 
grimage of so little esteem as it is. 

Great. You have said the truth, and it is to be 
lamented : but he that feareth the King of paradise 
shall come out of them all. 

Chr. There are strange opinions in the world. I 
know one that said, it was time enough to repent when 
we come to die. 

Great. Such are not over-wise; that man would 
have been loth, might he have had a week to run 
twenty miles in his life, to have deferred his journey to 
the last hour of that week. 

Hon. You say right; and yet the generality of them 
who count themselves pilgrims do indeed do thus. I 



sion, carried his self-suspicion to a troublesome and injurious extreme : 
and we have next introduced a false professor, who, pretending to strong 
faith, made his own obstinate self-will the only rule of his conduct. Yet 
in reality this arises from total unbelief: for the word of God declares 
such persons to be unregenerate, under the wrath of God, ' in the gall 
of bitterness and the bond of iniquity.' — It would hardly be imagined, 
that men could be found maintaining such detestable sentiments as are 
here stated, did not facts most awfully prove it ! We need not, however, 
spend time in exposing such a character: a general expression of the 
deepest detestation may suffice ; for none who have been given up to 
such strong delusion, can reasonably be supposed accessible to the words 
of truth and soberness. Nor can they succeed in perverting others to 
such palpable and gross absurdities and abominable tenets; except they 
meet with those, that have long provoked God, by endeavouring to 
reconcile a wicked life with the hope of salvation. But it may properly 
be observed, that several expressions, which seem to represent faith as 
an assurance of a personal interest in Christ ; or to intimate, that be- 
lievers have nothing to do with the law, even as the rule of their con- 
duct ; with many unguarded assertions concerning the liberty of the 
gospel, and indiscriminate declamations against doubts, fears, and a legal 
spirit, have a direct tendency to prepare the mind of impenitent sinners, 
to receive the poisonous principles of avowed Antinomians. Much harm 
has been done in this way, and great disgrace brought upon the gospel : 
for there arc many of this man's mind, who have not this man's mouth. 



176 THE PILGRIM'S PROGRESS. 

am, as you see, an old man, and have been a traveller 
in this road many a day ; and I have taken notice of 
many things. 

I have seen some that have set out as if they would 
drive all the world afore them, who yet have in a few 
days died as they in the wilderness, and so never got 
sight of the promised land, — I have seen some that have 
promised nothing at first setting out to be pilgrims, and 
that one would have thought could not have lived a day, 
that have yet proved very good pilgrims. — I have seen 
some who have run hastily forward, that again have, 
after a little time, run just as fast back again. — I have 
seen some who have spoken very well of a pilgrim's life 
at first, that after a while have spoken as much against 
it. — I have heard some, when they first set out for 
paradise, say positively there is such a place, who, when 
they have been almost there, have come back again, 
and said there is none. I have heard some vaunt what 
they would do in case they should be opposed, that 
have, even at a false alarm, fled faith, the pilgrim's way, 
and all. 

Now, as they were thus on their way, there came one 
fresh news running to meet them, and said, Gentlemen, 
and you of the weaker sort, if you love life, 
shift for yourselves, for the robbers are before you. 

Then said Mr. Great-heart, They be the three that 
great-heart's s et upon Little-Faith heretofore. Well, said 

RESOLUTION. I -i r jl ,, 

he, we are ready tor them : so they went 
on their way. Now they looked at every turning 
when they should have met with the villains; but 
whether they heard of Mr. Great-heart, or whether 
they had some other game, they came not up to the 
pilgrims. 



THE PILGRIM'S PROGRESS. 477 

Christiana then wished for an inn to refresh herself 
and her children, because they were 
weary. Then said Mr. Honest, There 
is one a little before us, where a very honourable dis- 
ciple, one Gaius, dwells/ So they all concluded to 
turn in thither ; and the rather, because the old gentle- 
man gave him so good a report. When they came 
to the door, they went in, not knocking, for folks use 
not to knock at the door of an inn. Then they called 
for the master of the house, and he came to them. So 
they asked if they might lie there that night. 

Gaius. Yes, gentlemen, if you be true men, for my 
house is for none but pilgrims.* Then 
were Christiana, Mercy, and the boys 
the more glad, for that the innkeeper was a lover of 
pilgrims. So they called for rooms, and he showed 
them one for Christiana and her children and Mercy, 
and another for Mr. Great-heart and the old gentleman. 

Then said Mr. Great-heart, Good Gaius, what hast 
thou for supper ? for these pilgrims have come far to- 
day, and are weary. 

It is late, said Gaius, so we cannot conveniently go 
out to seek food ; but such as we have you shall be 
welcome to, if that will content. 

Great. We will be content with what thou hast in 
the house ; for as much as I have proved thee, thou art 
never destitute of that which is convenient. 

r Rom. xvi. 23. 
* The spiritual refreshment arising from experimental and affectionate 
conversation with Christian friends, seems to be here more especially- 
intended: yet the name of Gaius suggests also the importance of the 
apostle's exhortation, 'Use hospitality without grudging.' This ought 
to be attended to, even in respect of those with whom we have hitherto 
had no acquaintance, provided their characters are properly certified 
to us: for we are all brethren in Christ. 



478 THE PILGRIM'S PROGRESS. 

Then he went down and spake to the cook, whose 
oAins-s cook, name was Taste-that-which-is-good, to get 
ready supper for so many pilgrims. This done, he 
he comes up comes up again, saying, Come, my good 
friends, you are welcome to me, and I am 
glad that I have a house to entertain you in ; and while 
supper is making ready, if you please, let us entertain 
one another with some good discourse : so they all said, 
Content. 
talk between Then said Gaius, Whose wife is this aged 

GAIUS AND HIS ° 

guests. matron? and whose daughter is this young 

damsel ? 

Great. This woman is the wife of one Christian, a 
pilgrim of former times; and these are his four 
children. The maid is one of her acquaintance, one 
that she hath persuaded to come with her on pilgrimage. 
The boys take all after their father, and covet to tread 
in his steps ; yea, if they do but see any place where 
the old pilgrim hath lain, or any print of his foot, it 
ministereth joy to their hearts, and they covet to lie or 
tread in the same. 

Then said Gaius, Is this Christian's wife, and are these 
of christian's Christian's children ? I knew your husband's 
father, yea, also his father's father. Many 
have been good of this stock; their ancestors dwelt 
first at Antioch. 3 Christian's progenitors, (I suppose 
you have heard your husband talk of them) were very 
worthy men. They have, above any that I know, 
showed themselves men of great virtue and courage, for 
the Lord of the pilgrims, his ways, and them that loved 
him. I have heard of many of your husband's relations 
that have stood all trials for the sake of the truth. 



THE PILGRIM'S PROGRESS. 479 

Stephen, that was one of the first of the family from 
whence your husband sprang, was knocked on the head 
with stones. 1 James, another of this generation, was 
slain with the edge of the sword. u To sav nothing of 
Paul and Peter, men anciently of the family from 
whence your husband came, there was Ignatius, who 
was cast to the lions ; Romanus, whose flesh was cut 
by pieces from his bones ; and Poly carp, that played 
the man in the fire. There was he that was hanged up 
in a basket in the sun for the wasps to eat ; and he 
whom they put into a sack, and cast into the sea to be 
drowned. It would be impossible utterly to count up 
all of that family that have suffered injuries and death 
for the love of a pilgrim's life. Nor can I but be glad 
to see that thy husband has left behind him four such 
boys as these. I hope they will bear up their father's 
name, and tread in their father's steps, and come to 
their father's end. 

Great. Indeed, sir, they are likely lads ; they seem 
to choose heartily their father's ways. 

Gaius. That is it that I said. Wherefore Christian's 
family is like still to spread abroad upon the face of the 
ground, and yet to be numerous upon the advice tochris. 

~ ' J L TIANA ABOUT HER 

face of the earth ; let Christiana look out B0YS - 
some damsels for her sons, to whom they may be 
betrothed, &c. that the name of their father, and the 
house of his progenitors, may never be forgotten in the 
world. 

Hon. 'Tis pity his family should fall and be extinct. 

Gaius. Fall it cannot, but be diminished it may; but 
let Christiana, take my advice, and that is the way to 
uphold it. And, Christiana, said this inn-keeper, I am 



t Acts vii. 59, CO. u Acts xii. 2. 



480 THE PILGRIM'S PROGRESS. 

glad to see thee and thy friend Mercy together here, a 
lovely couple. And if I may advise, take Mercy into a 
nearer relation to thee : if she will, let her be given to 
Matthew thy eldest son. It is the way to preserve a 
posterity in the earth. So this match was concluded, 
a match between and in process of time they were married : 

MERCY AND MAT- l 

THEW - but more of that hereafter.* 

Gaius also proceeded, and said, I will now speak 
on the behalf of women, to take away their reproach. 
For as death and the curse came into the world by a 
woman, so also did life and health. God sent forth his 
Son, made of a woman." Yea, to show how much they 
why women op that came after did abhor the act of the 
sired chzldren. mot her, this sex in the Old Testament 

v Gen. iii. Gal. iv. 4. 

* The author availed himself of the opportunity, here presented him, 
of giving his opinion on a very important subject, about which religious 
persons often hold different sentiments. He evidently intended to say, 
that he deemed it generally most safe and advantageous to the parties 
themselves, and most conducive to the spread and permanency of true 
religion, for young Christians to marry; provided it be done in the 
fear of God, and according to the rules of his word. Yet we cannot 
suppose but he would readily have allowed of exceptions to this rule : 
for there are individuals, who, continuing single, employ that time and 
those talents in assiduously doing good, which in the married state 
must have been greatly abridged or preoccupied ; and thus they are more 
extensively useful than their brethren. Yet, in common cases, the 
training up of a family, by the combined efforts of pious parents, in 
honesty, sobriety, industry, and the principles of true religion, when 
united with fervent prayer, and the persuasive eloquence of a good 
example, is so important a service to the church and to the commu- 
nity, that few persons are capable of doing greater or more perma- 
nent good in any other way. But this requires strict attention to the 
rules of scripture, in every step of these grand concerns : for children, 
brought up in ungodliness and ignorance, among those who are strangers 
to the gospel, are far more hopeful, than such as have received a 
bad education, witnessed bad examples, and imbibed worldly principles, 
in the families of evangelical professors. 



THE PILGRIM'S PROGRESS. 481 

coveted children, if happily this or that woman might 
be the mother of the Saviour of the world. I will say 
again, that when the Saviour was come, women rejoiced 
in him, before either man or angel. w I read not that 
ever any man did give unto Christ so much as one 
groat ; but the women followed him, and ministered to 
him of their substance. 'Twas a woman that washed 
his feet with tears, and a woman that anointed his body 
to the burial. They were women that wept when he was 
going to the cross ; and women that followed him from 
the cross, and that sat by his sepulchre when he was 
buried. They were women that were first with him at 
his resurrection-morn ; and women that brought tidings 
first to his disciples that he was risen from the dead.* 
Women therefore are highly favoured, and show by 
these things, that they are sharers with us in the grace 
of life. 

Now the cook sent up to signify that supper was 
almost ready, and sent one to lay the cloth, S0PPER 
and the trenchers, and to set the salt and bread 
in order. 

Then said Matthew, The sight of this cloth, and of 
this forerunner of the supper, begetteth in me a greater 
appetite to my food than I had before. 

Gaius. So let all ministering doctrines to thee in 
this life beget in thee a greater desire to sit at the 
supper of the great King in his kingdom; for all 
preaching, books, and ordinances here, 
are but as the laying of the trenchers, 
and the setting of salt upon the board, 
when compared with the feast that our Lord will make 
for us when we come to his house. 

W Luke i. 42—46. 
x Luke vn. 37—50. viii. 2, 3. xxiii. 27. xxiv. 22, 23. John xi. 2. xii. 3. Matt. xxvu. 55—61. 

3L 



WHAT IS TO BE 
GATHERED FRO M 
LAYING OF THE 
BREAD WITH THE 
CLOTH AND TREN- 
CHERS. 



482 THE PILGRIM'S PROGRESS. 

So supper came up. And first a heave-shoulder and 
a wave-breast were set on the table before them ; to 
show that they must begin their meal with prayer and 
praise to God. y The heave-shoulder David lifted up his 
heart to God with ; and with the wave-breast, where 
his heart lay, he used to lean upon his harp when he 
played. These two dishes were very fresh and good, 
and they all ate heartily thereof. 

The next they brought up was a bottle of wine, as 
red as blood. So Gaius said to them, Drink freely; 
this is the true juice of the vine, that makes glad the 
heart of God and man. So they drank and were merry. z 

The next was a dish of milk well crumbed : Gaius 
A mi S lk. 0F said, Let the boys have that, that they may 
grow thereby . a 

Then they brought up in course a dish of butter and 
of honey honey. Then said Gaius, Eat freely of this, 
for this is good to cheer up and strengthen 
your judgments and understandings. This was our 
Lord's dish when he was a child : " Butter and honey 
shall he eat, that he may know how to refuse the evil, 
and choose the good." b 

Then they brought them up a dish of apples, and they 
A dish op were very good-tasted fruit. Then said Matthew, 
May we eat apples, since they were such by and 
with which the serpent beguiled our first mother ? 

Then said Gaius : 

Apples were they with which we were beguiled, 
Yet sin, not apples, hath our souls defiled : 
Apples forbid, if ate, corrupt the blood ; 
To eat such, when commanded, does us good : 
Drink of his flagons then, thou church, his dove, 
And eat his apples, who art sick of love. 

y Lev. vii. 32—34. x. 14, 15. Psalm xxv. 1. Heb. xiii. 15. 

z Deut. xxxii. 14. Judg. ix. 13. John xv. 5. a 1 ret. ii. 1, 2. b Isa. vii. 15, 



THE PILGRIM'S PROGRESS. 483 

Then said Matthew, I made the scruple, because 1 a 
while since was sick with the eating of fruit. 

Gaius. Forbidden fruit will make you sick ; but not 
what our Lord has tolerated. 

While they were thus talking, they were presented 
with another dish, and it was a dish of nuts. c ADIsnop 
Then said some at the table, Nuts spoil tender 
teeth, especially the teeth of children: which when 
Gaius heard, he said : — 

Hard texts are nuts, (I will not call them cheaters,) 
Whose shells do keep their kernels from the eaters ; 
Ope then the shells, and you shall have the meat; 
They here are brought for you to crack and eat.* 
c Song vi. 11. 

* The different parts of social worship and Christian fellowship are 
here allegorically described. The heave-shoulder and wave-breast pre- 
scribed in the ceremonial law, seem to have typified the power and love 
of our great High Priest; and to have conveyed an instruction to the 
priests to do their work with all their might, and with their whole 
heart: but they are here supposed to be also emblems of fervent 
prayer and grateful praise. The wine represents the exhilarating 
remembrance of the love of Christ in shedding his blood for us, and 
the application of the blessing to ourselves by living faith. The milk 
is the emblem of the plain, simple, and important instructions of 
scripture, as brought forward by believers, when they meet together, 
for their edification. The butter and honey may denote those anima- 
ting views of God, and realizing anticipations of heavenly joy, which 
tend greatly to establish the judgment, instruct the understanding, and 
determine the affections in cleaving to the good part that the be- 
liever hath chosen. The apples represent the promises and privileges, 
which believers possess by communion with Christ, in his ordinances; 
(Sol. Song ii. 3.) and the nuts signify such difficult subjects as experience 
and observation enable mature Christians to understand ; and which amply 
repay the pains of endeavouring to penetrate their meaning, though they 
are not proper for the discussion of young converts. Whatever un- 
believers may think, a company of Christians, employing themselves 
in the manner here described, have far sweeter enjoyments than they 
ever experienced when engaged in the mirth, diversions, and pleasures 
of the world : for these are merely the shadow of joy, but religion 
puts us in possession of the substance. 



484 THE PILGRIM'S PROGRESS. 

Then were they very merry, and sat at the table a 
long time, talking of many things. Then said the old 
gentleman, My good landlord, while we are cracking 
your nuts, if you please, do you open this riddle : 

a riddle PDT A man there was, though some did count him mad, 

FORTH BY OLD „. , , I , , " 

I he more he cast away, the more he had. 



HOSESl 



Then they all gave good heed, wondering what good 
Gaius would say ; so he sat still a while, and then thus 
replied : 

gaius ^ e wno Destows ms goods upon the poor, 

opens it. Shall have as much again, and ten times more. 



WONDERS. 



Then said Joseph, I dare say, sir, I did not 
think you could have found it out. 

Oh ! said Gaius, I have been trained up in this way 
a great while : nothing teaches like experience. I have 
learned of my Lord to be kind, and have found by 
experience that I have gained thereby. There is that 
scattereth, and yet increaseth ; and there is that with- 
holdeth more than is meet, but it tendeth to poverty. 
There is that maketh himself rich, yet hath nothing : 
there is that maketh himself poor, yet hath great 
riches. d 

Then Samuel whispered to Christiana, his mother, 
and said, Mother, this is a very good man's house ; let 
us stay here a good while, and let my brother Matthew 
be married here to Mercy, before we go any further. 
The which Gaius, the host, overhearing, said, With a 
very good will, my child. 

So they stayed here more than a month, and Mercy 
was given to Matthew to wife. While they 
stayed here, Mercy, as her custom was, 



d Frov. xi. 24. ziii. 7. 



THE PILGRIM'S PROGRESS. 485 

would be making coats and garments to give to the 
poor, by which she brought a very good report upon 
pilgrims.* 

But to return again to our story. After supper, the 
lads desired a bed, for they were weary with the boys go 

10 BED, THE 

travelling. Then Gaius called, to show EEST S1T DP - 
them their chamber; but said Mercy, I will have them 
to bed. So she had them to bed — and they slept well ; 
but the rest sat up all night ; for Gaius and they were 
such suitable company, that they could not tell how to 
part. Then after much talk of their Lord, themselves, 
and their journey, old Mr. Honest, he that put 0LD EO!)EST 
forth the riddle to Gaius, began to nod. Then 
said Great-heart, What, sir, you begin to be drowsy ; 
come, rub up now, here is a riddle for you. Then said 
Mr. Honest, Let us hear it. Then said Mr. Great- 
heart : 

He that would kill, must first be overcome : a riddle. 

Who live abroad would, first must die at home. 

Ha ! said Mr. Honest, it is a hard one ; hard to 
expound, and harder to practise. But, come, landlord, 
said he, I will, if you please, leave my part to you ; do 
you expound it, and I will hear what you say. 

No, said Gaius, it was put to you, and 'tis expected 
you should answer it. Then said the old gentleman : 

He first by grace must conquered be, the riddle 

That sin would mortify : 
Who that he lives would convince me, 

Unto himself must die. 

* If our love to sinners be only shown by seeking their spiritual good, it 
will be considered as a mere bigoted desire to proselyte them to our sect or 
party: but uniform, diligent, and expensive endeavours to relieve their 
temporal wants are intelligible to every man, and bring a good report on the 
profession of the gospel. 



486 THE PILGRIM'S PROGRESS. 

It is right, said Gaius ; good doctrine and experience 
teach this. For, first, until grace displays itself, and 
overcomes the soul with its glory, it is altogether with- 
out heart to oppose sin. Besides, if sin is Satan's cords, 
by which the soul lies bound, how should it make 
resistance before it is loosed from that infirmity?* 
Secondly, Nor will any that knows either reason or 
grace, believe that such a man can be a living monu- 
ment of grace, that is a slave to his own corruptions. 
And now it comes into my mind, I 
will tell you a story worth the hearing. 
There were two men that went on pilgrimage ; the one 
began when he was young, the other when he was old. 
The young man had strong corruptions to grapple with ; 
the old man's were weak with the decays of nature. 
The young man trod his steps as even as did the old 
one, and was every way as light as he. Who now, or 
which of them, had their graces shining clearest, since 
both seemed to be alike ? 

Hon. The young man's, doubtless. For that which 
A comparison, heads it against the greatest opposition, 
gives best demonstration that it is strongest ; especially 
when it also holdeth pace with that which meets not 
with half so much, as, to be sure, old age does not. 
a mistake. Besides, I have observed that old men have 
blessed themselves with this mistake ; namely, taking 
the decays of nature for a gracious conquest over cor- 
ruptions, and so have been apt to beguile themselves. 
Indeed, old men that are gracious are best able to give 



* The gracious operations of the Holy Spirit are here meant. These 
overcome our natural pride, love of sin, and aversion from God and religion ; 
and then we repent, believe in Christ, are justified by faith, mortify sin, die 
to ourselves, and live to God in righteousness and true holiness. 



THE PILGRIM'S PROGRESS. 487 

advice to them that are young, because they have seen 
most of the emptiness of things : but yet, for an old 
and a young man to set out both together, the young 
one has the advantage of the fairest discovery of a 
work of grace within him, though the old man's cor- 
ruptions are naturally the weakest.* Thus they sat 
talking till break of day. 

Now, when the family were up, Christiana bid her son 
James that he should read a chapter ; so he read the 
53d of Isaiah. When he had done, Mr. Honest AN0THER 
asked why it was that the Saviour is said QU 
to " come out of a dry ground" and also, that " he had 
no form nor comeliness in him.' 1 '' 

Then said Mr. Great-heart, To the first I answer, 
Because the church of the Jews, of which Christ came, 
had then lost almost all the sap and spirit of religion. 

* Old age affords great advantages in overcoming some corrupt propensi- 
ties : yet habits of indulgence often more than counterbalance the decays 
of nature ; and avarice, suspicion, and peevishness, with other evils, gather 
strength as men advance in years. It is therefore in some particulars only, 
that age has the advantage over youth ; and as some old men imagine that 
they have renounced sin, because they are no longer capable of committing 
the crimes in which they once lived ; so there are young men, who presume 
that they shall live to be old, and imagine that repentance will then be com- 
paratively easy to them : whereas sin, in one form or other, gathers strength 
and establishes its dominion, as long as it is permitted to reign in the soul. The 
instruction, however, that is here conveyed, is very important, provided it 
be properly understood ; for if we do not estimate the advantages of our 
situation, we cannot determine how far external amendment results from 
internal renovation. During tedious diseases, or in the immediate prospect 
of death, men often feel very indifferent to the world, set against sin, disin- 
clined to former indulgences, and earnest about salvation : yet returning 
health, business, company, and temptation, terminate such promising appear- 
ances. Many suppose themselves to be very good tempered, while every 
one studies to oblige them ; yet provocation excites vehement anger and 
resentment in the breast: nay, riches and honour while at a great distance 
seem to have no charms for those, who are powerfully attracted by their 
magnetieal influence, when placed within their reach ! 



488 THE PILGRIM'S PROGRESS. 

To the second I say, The words are spoken in the 
person of unbelievers, who, because they want the 
eye that can see into our Prince's heart, therefore 
judge of him by the meanness of his outside, just like 
those that know not that precious stones are covered 
over with a homely crust, who, when they have found 
one, because they know not what they have found, cast 
it away again, as men do a common stone. 

Well, said Gaius, now you are here, and since, as I 
know, Mr. Great-heart is good at his weapons, if you 
please, after we have refreshed ourselves, we will walk 
into the fields, to see if we can do any good. About a 
mile from hence there is one Slay-good, a giant, that 
does much annoy the King's highway in these parts ; 
and I know whereabout his haunt is. He is master of 
a number of thieves : 'twould be well if we could clear 
these parts of him. So they consented and went ; Mr. 
Great-heart with his sword, helmet, and shield ; and the 
rest with spears and staves. 

When they came to the place where he was, they 
fo G d I nd T wi L tI" g one found him with one Feeble-mind in his 

FEEBLE-MIND IN HIS 111 1 • -111 1 , 

hand. hand, whom his servants had brought 

unto him, having taken him in the way. Now the giant 
was rifling him, with a purpose after that to pick his 
bones ; for he was of the nature of flesh-eaters. 

Well, so soon as he saw Mr. Great-heart and his 
friends at the mouth of his cave, with their weapons, he 
demanded what they wanted. 

Great. We want thee ; for we are come to revenge 
the quarrels of the many that thou hast slain of the pil- 
grims, when thou hast dragged them out of the King's 
highway: wherefore come out of thy cave. So he 
armed himself and came out, and to battle they went, 



THE PILGRLM'S PROGRESS. 489 

and fought for above an hour, and then stood still to 
take wind. 

Then said the giant, Why are you here on my 
ground 1 

Great. To revenge the blood of pilgrims, as I told 
thee before. So they went to it again, and the giant 
made Mr. Great-heart give back: but he came up 
again, and in the greatness of his mind he let fly with 
such stoutness at the giant's head and THE GIANT ASSA0LT . 
sides, that he made him let his weapon 
fall out of his hand. So he smote him, and slew him, 
and cut off his head, and brought it away to the inn. 
He also took Feeble-mind the pilgrim, and brought him 
with him to his lodgings. When they were come home, 
they showed his head to the family, and set it up, as 
they had done others before, for a terror to those that 
should attempt to do as he hereafter.* 

* The refreshment of divine consolations, and Christian fellowship, is 
intended to prepare us for vigorously maintaining the good fight of faith, 
not only against the enemies of our own souls, but also against the opposers 
of our holy religion, according to the talents intrusted to us, and the duties 
of our several stations. We are soldiers belonging to one great army under 
the command of the Captain of our salvation ; and we ought to strive 
against sin, and ' contend for the faith once delivered to the saints,' by our 
profession, example, prayers, converse, and every other method authorized 
by the word of God. All that love the Lord are our brethren ; and every 
thing that can mislead, dismay, or hinder any of them, should be considered 
as an adversary to the common cause; and we should counteract with 
meekness, but with firmness and decision, all the endeavours of those, who 
obstruct men in the ways of the Lord, or turn them aside into by-paths. It 
does not, however, clearly appear what particular description of opposers were 
represented by Slay-good : whether the author had in view certain selfish and 
malignant persecutors, who intimidated professors by fines and imprison- 
ment, to the hazard of their lives, or of their souls ; or some plausible 
heretics, who ' taught things which they ought not, for filthy lucre's sake,' 
to the total ruin of many that seemed hopeful, and the great detriment of 
others who were weak in faith and unestablished in judgment. The con- 
flict seems merely to denote the efforts which Christians should make to 
3M 



490 THE PILGRIM'S PROGRESS. 

Then they asked Mr. Feeble-mind how he fell into 
his hands. 

Then said the poor man, I am a sickly man, as you 
see : and because death did usually once a day knock at 
my door, I thought I should never be well at home ; so I 
how feeble-mind betook myself to a pilgrim's life, and 

CAME TO BE A PIL- J l ~ 

GRIM - have travelled hither from the town of 

Uncertain, where I and my father were born. I am a 
man of no strength at all of body, nor yet of mind, but 
would, if I could, though I can but crawl, spend my life 
in the pilgrim's way. When I came at the gate that is 
at the head of the way, the Lord of that place did en- 
tertain me freely; neither objected he against my 
weakly looks, nor against my feeble mind ; but gave 
me such things as were necessary for my journey, and 
bid me hope to the end. When I came to the house of 
the Interpreter, I received much kindness there : and 
because the hill of Difficulty was judged too hard for 
me, I was carried up that by one of his servants. 
Indeed, I have found much relief from pilgrims, though 
none were willing to go so softly as I am forced to do : 
yet still, as they came on, they bid me be of good cheer, 
and said, that it was the will of their Lord that comfort 
should be given to the feeble-minded, 6 and so went on 
their own pace. When I was come to Assault-lane, 
then this giant met with me, and bid me prepare for an 
encounter. But, alas! feeble one that I was, I had 
more need of a cordial ; so he came up and took me. 

e 1 Thess. v. 14. 

prevent the effect of such opposition and delusion, and to remove such 
occasions of mischief out of the way ; as also to show that the strong in 
faith are peculiarly called to these services, and ought not to shrink from 
hardship, danger, and suffering, in so good a cause. 



THE PILGRIM'S PROGRESS. 491 

I conceited he should not kill me. Also when he got 
me into his den, since I went not with him willingly, I 
believed I should come out alive again; for I m.uk this! 
have heard, that not any pilgrim that is taken captive 
by violent hands, if he keeps heart whole towards his 
Master, is, by the laws of providence, to die by the 
hand of the enemy. Robbed I looked to be, and robbed 
to be sure I am ; but I am, as you see, escaped with 
life, for the which I thank my King as the author, and 
you as the means. Other brunts I also look for ; but 
this I have resolved on, to wit, to run w r hen I mark this! 
can, to go when I cannot run, and to creep when I 
cannot go. As to the main, I thank Him that loved 
me, I am fixed; my way is before me, my mind is 
beyond the river that has no bridge, though I am, as 
you see, but of a feeble mind.* 

Then said old Mr. Honest, Have not you some time 
ago been acquainted with one Mr. Fearing a pilgrim ? 

Feeble. Acquainted with him ! Yes, he came from 
the town of Stupidity, which lieth four degrees to the 
northward of the city of Destruction, and as many off' 

* The character of Feeble-mind seems to coincide in some things with 
that of Fearing ; and in others with the description of Little-faith. Con- 
stitutional timidity and lowness of spirits, arising from a feeble frame and 
frequent sickness, while they are frequently the means of exciting men to 
religion, give also a peculiar cast to their views and the nature of their 
profession ; tend to hold them under perpetual discouragements, and unfit 
them for hard and perilous services. This seems implied in the name 
given to the native place of Feeble-mind : his uncertainty or hesitation in 
his religious profession was the effect of his natural turn of mind, which 
was opposite to the sanguine and confident. Yet this timid and discouraged 
irresolution is often connected with evident sincerity and remarkable per- 
severance in the ways of God. The principal difference between Feeble- 
mind and Fearing seems to be this : that the former was more afraid of 
opposition, and the latter more doubtful about the event; which perhaps 
may intimate, that Slay-good rather represents persecutors than deceivers. 



492 THE PILGRIM'S PROGRESS. 



MR. FEAI 
MR. FEEBLE-M 
UNCLE. 



of where I was born ; yet we were well 
acquainted, for indeed he was my uncle, 
my father's brother. He and I have been much of a 
temper : he was a little shorter than I, but yet we were 
much of a complexion. 

Hon. I perceive you knew him, and I am apt to 

believe also that you were related one to another ; for 

feeble-mind h A s you have his whitely look, a cast like 

SOME OF MR. FEAR- ^ ■ 

ing's features. j^g ^jj vour eve? anc [ your speech is 
much alike. 

Feeble. Most have said so that have known us 
both : and, besides, what I have read in him I have for 
the most part found in myself. 

Come, sir, said good Gaius, be of good cheer ; you 

gaids com- are welcome to me, and to my house. What 

thou hast a mind to, call for freely ; and what 

thou wouldst have my servants do for thee, they will do 

it with a ready mind. 

Then said Mr. Feeble-mind, This is an unexpected 
favour, and as the sun shining out of a very dark cloud. 
Did giant Slay-good intend me this 
favour when he stopped me, and resolved 
to let me go no further ? Did he intend, that after he 
had rifled my pockets, I should go to Gaius mine host ? 
Yet so it is. 

Now just as Mr. Feeble-mind and Gaius were thus 
Ko^JmH H T : w r wAs in talk, there comes one running, and called 
derb N olt. a T N ' at the door, and said, That about a mile 
and a half off there was one Mr. Not-right, a pilgrim, 
struck dead upon the place where he was, with a thun- 
derbolt. 

Alas ! said Mr. Feeble-mind, is he slain ? 
He overtook me some days before I came 



THE PILGRIM'S PROGRESS. 493 

so far as hither, and would be my company-keeper. 
lie was also with me when Slay-good the giant took 
me, but he was nimble of his heels, and escaped : but 
it seems he escaped to die, and I was taken to live.* 

What one would think doth seek to slay outright, 

Ofttimes delivers from the saddest plight. 

That very Providence whose face is death, 

Doth ofttimes to the lowly life bequeath. 

I taken was, he did escape and flee ; 

Hands crossed gave death to him, and life to me. 

Now, about this time, Matthew and Mercy were 
married ; also Gaius gave his daughter Phebe to James, 
Matthew's brother, to wife ; after which time, they yet 
stayed about ten days at Gaius's house, spending their 
time and the seasons like as pilgrims use to do. 

When they were to depart, Gaius made them a feast, 
and they did eat and drink, and were merry. Now the 
hour was come that they must be gone : the pilgrims pre. 

J PARE TO GO FOR- 

wherefore Mr. Great-heart called for a WARD - 
reckoning. But Gaius told him, that at his house it 
was not the custom of pilgrims to pay for their enter- 
tainment. He boarded them by the year, but looked 
for his pay from the good Samaritan, who had promised 
him, at his return, whatsoever charge he was at with 
them, faithfully to repay him/ Then said Mr. Great- 
heart to him : 

f Luke x. 34, 35. 

* Here again we meet with a contrast between a feeble believer and a 
specious hypocrite. The latter eludes persecution by time-serving, yet 
perishes in his sins: the former suffers and trembles, yet hopes; is delivered 
and comforted, and finds his trials terminate in his greater advantage. The 
frequency with which this difference is introduced, and the variety of 
character by which it is illustrated, shows us how important the author 
deemed it, to warn false professors at the same time that we comfort the 
feeble-minded, and to mark as exactly as we can the discriminating pecu- 
liarities of their aim and experience. 



494 THE PILGRIM'S PROGRESS. 

Great. " Beloved, thou doest faithfully, whatsoever 
how they greet thou doest to the brethren, and to 

ONE ANOTHER AT 

parting. strangers, which have borne witness 

of thy charity before the church : whom if thou yet 
bring forward on their journey after a godly sort, thou 
shalt do well." g Then Gaius took leave of them all, 
gaios's last kind- and his children, and particularly of Mr. 

NESS TO FEEBLE- X ■ 

MIND - Feeble-mind. He also gave him some- 

thing to drink by the way. Now Mr. Feeble-mind, 
when they were going out of the door, made as if he 
intended to linger. The which when Mr. Great-heart 
espied, he said, Come, Mr. Feeble-mind, pray do you 
go along with us ; I will be your conductor, and you 
shall fare as the rest. 

Feeble. Alas ! I want a suitable companion. You 
are all lusty and strong, but I, as you see, am weak ; I 
choose therefore rather to come behind, 
lest, by reason of my many infirmities, I 
should be both a burden to myself and to you. I am, 
as I said, a man of a weak and feeble mind, and shall 
be offended and made weak at that which others can 
his excuse for it. bear. I shall like no laughing; I shall 
like no gay attire ; I shall like no unprofitable questions. 
Nay, I am so weak a man as to be offended with that 
which others have a liberty to do. I do not yet know 
all the truth: I am a very ignorant Christian man. 
Sometimes, if I hear some rejoice in the Lord, it 
troubles me because I cannot do so too. It is with me 
as it is with a weak man among the strong, or as with 
a sick man among the healthy, or as a lamp despised ; 
(" He that is ready to slip with his feet is as a lamp 

g 3 John 5. 6. 






THE PILGRIM'S PROGRESS. 495 

despised in the thought of him that is at ease:' 1 ) so 
that I know not what to do. 

But, brother, said Mr. Great-heart, I have it in com- 
mission to comfort the feeble-minded, and GREATHEART . 3 
to support the weak. You must needs go C0MMISSI0K - 
along with us; we will wait for you; we will lend you 
our help; we will deny ourselves of a christiam spirit. 
some things, both opinionative and practical, for your 
sake : we will not enter into doubtful disputations before 
you ; we will be made all things to you, rather than 
you shall be left behind. 1 * 

Now, all this while they were at Gaius's door ; and 
behold, as they were thus in the heat of their dis- 
course, Mr. Ready-to-halt came by, with his promises. 
crutches in his hand, and he also was going on pil- 
grimaged 

h Job xii. 5. i Rom. xiv. 1 Cor. viii. k Psalm ssxviii. 17. 

* Weak believers are conscientious even to scrupulosity : so far from 
allowing themselves in the practice of known sin, or the omission of evident 
duty, they are prone to abridge themselves in things which are indifferent ; 
they often impose rules on themselves which they do not expect others to 
observe ; and sometimes are sensible that their uneasiness, at the liberty 
used by their brethren, arises from ignorance and low attainments: and 
therefore they deem it better to live retired, than to burden others with their 
peculiarities, or be grieved with things which every where meet their obser- 
vation. But there are persons, that expect to be encouraged as weak 
believers, who are far removed from such scrupulousness; and whose weak- 
ness consists merely in an inability to maintain an unwavering confidence, 
while they live in a loose and negligent manner. These seem more 
to resemble Not-right than Feeble-mind. They that are indeed weak 
believers, should learn from this passage, to beware of censoriousness, and 
of making themselves a standard for others: and their stronger brethren 
should be reminded not to despise or grieve them, by an inexpedient use of 
their liberty. (The author, in a marginal note, has marked Great-heart's 
answer as a Christian spirit.) They will, however, commonly find asso- 
ciates, in some measure of their own turn, who are often more useful to 
them, than such as cannot entirely sympathize with their feelings. 



496 THE PILGRIM'S PROGRESS. 

Then said Mr. Feeble-mind to him, Man, how earnest 
thou hither? I was but now complaining that I had 
FEEELE.MiND glad not a suitable companion, but thou art 

TO SEE READY-TO- l 

halt come. according to my wish. Welcome, wel- 

come, good Mr. Ready-to-halt, I hope thou and I may 
be some help. 

I shall be glad of thy company, said the other; and, 
good Mr. Feeble-mind, rather than we will part, since 
we are thus happily met, I will lend thee one of my 
crutches. 

Nay, said he, though I thank thee for thy good will, 
I am not inclined to halt before I am lame. How- 
beit, I think, when occasion is, it may help me against 
a dog. 

Ready. If either myself or my crutches can do thee 
a pleasure, we are both at thy command, good Mr. 
Feeble-mind. 

Thus therefore they went on. Mr. Great-heart and 
Mr. Honest went before, Christiana and her children 
went next, and Mr. Feeble-mind and Mr. Ready-to- 
halt came behind, with his crutches. Then said Mr. 
Honest, Pray, sir, now we are upon the road, tell us 
new talk, some profitable things of some that have gone 
on pilgrimage before us. 

Great. With a good will. I suppose you have heard 
how Christian of old did meet with Apollyon in the 
Valley of Humiliation, and also what hard work he had 
to go through the Valley of the Shadow of Death. 
Also I think you cannot but have heard how Faithful 
was put to it by Madam Wanton, with Adam the First, 
with one Discontent, and Shame ; four as deceitful vil- 
lains as a man can meet with upon the road. 

Hon. Yes, I believe I have heard of all this ; but 



THE PILGRIM'S PROGRESS 197 

indeed good Faithful was hardest put to it with Shame: 
he was an unwearied one. 

Great. Ay; for, as the pilgrim well said, he of all 
men had the wrong name. 

Hon. But pray, sir, where was it that Christian and 
Faithful met Talkative? That same was also a nota- 
ble one. 

Great. He was a confident fool ; yet many follow 
his ways. 

Hon. He had like to have beguiled Faithful. 

Great. Ay, but Christian put him into a way quickly 
to find him out. 

Thus they went on till they came to the place where 
Evangelist met with Christian and Faithful, and pro- 
phesied to them w 7 hat should befall them at Vanity Fair. 
Then said their guide, Hereabouts did Christian and 
Faithful meet with Evangelist, who prophesied to them 
of what troubles they should meet with at Vanity Fair. 

Hon. Say you so ? I dare say it was a hard chapter 
that then he did read unto them.* 

Great. 'Twas so ; but he gave them encouragement 
withal. But what do we talk of them ? They were a 
couple of lion-like men ; they had set their faces like 
flint. Do not you remember how undaunted they were 
when they stood before the judge ? 

* The near prospect of persecution is formidable even to true be- 
lievers, notwithstanding all the encouragements of God's word. It is 
therefore very useful to realize such scenes to our minds, and to 
consider how we should feel were they actually present; that wc may 
be preserved from self-confidence; excited to diligence in every thing 
connected with the assurance of hope; put on our guard against every 
action or engagement which might weaken our confidence in God ; and 
pray without ceasing, for that measure of wisdom, fortitude, patience, 
meekness, faith and love, which might be sufficient for us, should matters 
come to the worst. 

3N 



498 THE PILGRIM'S PROGRESS. 

Hon. Well : Faithful bravely suffered. 

Great. So he did, and as brave things came on't; 
for Hopeful, and some others, as the story relates it, 
were converted by his death. 

Hon. Well, but pray go on; for you are well 
acquainted with things. 

Great. Above all that Christian met with after he 
had passed through Vanity Fair, one By-ends was the 
arch one. 

Hon. By-ends ! what was he ? 

Great. A very arch fellow, a downright hypocrite ; 
one that would be religious, whichever way the world 
went ; but so cunning, that he would be sure never to 
lose or suffer for it. He had his mode of religion for 
every fresh occasion, and his wife was as good at it as 
he. He would turn from opinion to opinion ; yea, and 
plead for so doing, too. But so far as I could learn, he 
came to an ill end with his by-ends ; nor did I ever 
hear that any of his children were ever of any esteem 
with any that truly feared God. 

Now by this time they were come within sight of 
they come within the town of Vanity, where Vanity Fair 

SIGHT OF VANITY 

FAIR - is kept. So, when they saw that they 

were so near the town, they consulted with one another 
how they should pass through the town ; and some said 
one thing, and some another. At last Mr. Great-heart 
said, I have, as you may understand, often been a con- 
ductor of pilgrims through this town. Now, I am 
acquainted with one Mr. Mnason, a Cyprusian by 
nation, an old disciple, at whose house we may lodge. 
If you think good, said he, we will turn in there. 

Content, said old Honest; Content, said Christiana; 
Content, said Mr. Feeble-mind ; and so they said all. 



TIIEY ENTER INTO 
>NE MR. MSASOS'S 
O LODGE. 



THE PILGRIM'S PROGRESS. 499 

Now you must think that it was eventide by that they 
got to the outside of the town ; but Mr. Great-heart 
knew the way to the old man's house. So thither they 
came; and he called at the door, and the old man 
within knew his tongue so soon as ever he heard it ; so 
he opened, and they all came in. Then 
said Mnason their host, How far have ye 
come to-day 1 So they said, From the house of Gaius 
our friend. I promise you, said he, you have gone a 
good stitch. You may well be weary ; sit down. So 
they sat down. 

Then said their guide, Come, what cheer, good sirs ? 
I dare say you are welcome to my friend. 

I also, said Mr. Mnason, do bid you welcome ; and 
whatever you want, do but say, and we will do what 
we can to get it for you. 

Hon. Our great want a while since was harbour and 
good company, and now I hope we have 
both. 

Mnas. For harbour, you see what it is ; but for good 
company, that will appear in the trial. 

Well, said Mr. Great-heart, will you have the pil- 
grims up into their lodging? 

I will, said Mr. Mnason. So he had them to their 
respective places ; and also showed them a very fair 
dining-room, where they might be, and sup together 
until the time was come to go to rest. 

Now when they were seated in their places, and 
were a little cheery after their journey, Mr. Honest 
asked his landlord if there were any store of good 
people in the town. 

Mnas. We have a few ; for indeed they are but a 
few, when compared with them on the other side. 



500 THE PILGRIM'S PROGRESS. 

Hon. But how shall we do to see some of them? 
se T e h som D e E o P re the for the sight of good men to them that 

GOOD PEOPLE OF • • » ■ V 1 . ,-t 

tee town. are going on pilgrimage, is like to the 

appearing of the moon and stars to them that are 
sailing upon the seas.* 

Then Mr. Mnason stamped with his foot, and his 
daughter Grace came up. So he said unto her, Grace, 
some go you, tell my friends, Mr. Contrite, Mr. Holy- 
R ' man, Mr. Love-saints, Mr. Dare-not-lie, and Mr. 
Penitent, that I have a friend or two at my house that 
have a mind this evening to see them. So Grace went 
to call them, and they came; and after salutation 
made, they sat down together at the table. 

Then said Mr. Mnason their landlord, My neigh- 
bours, I have, as you see, a company of strangers come 
to my house ; they are pilgrims : they come from afar, 
and are going to mount Zion. But who, quoth he, do 
you think this is? pointing his finger to Christiana. 
It is Christiana the wife of Christian, the famous pil- 
grim, who with Faithful his brother was so shamefully 
handled in our town. At that they stood amazed, 
saying, We little thought to see Christiana when Grace 
came to call us ; wherefore this is a very comfortable 
surprise. They then asked her of her welfare, and if 
these young men were her husband's sons. And when 
she had told them they were, they said, The King whom 
you love and serve make you as your father, and bring 
you where he is in peace. 

Then Mr. Honest (when they were all sat down) 



* Even in those populous cities, where vanity most prevails, and where 
persecution at some seasons has most raged, a remnant of real Christians 
generally reside ; and believers will in every place inquire after such 
persons and associate with them. (Psa. cxix. 63. 1 John iii. 14.) 



ERSEC 
OT AT 

RLY. 



THE PILGRIM'S PROGRESS. 501 

asked Mr. Contrite and the rest, in what some talk be- 

TWIXT MR. HONEST 

posture their town was at present. and mr. contrite. 

Contr. You may be sure we are full of hurry in 
fair-time. 'Tis hard keeping our hearts and spirits in 
good order when we are in a cumbered condition. He 
that lives in such a place as this is, and 
that has to do with such as we have, has 
need of an item to caution him to take heed every 
moment of the day. 

Hon. But how are your neighbours now for quietness? 

Contr. They are much more moderate now than 
formerly. You know how Christian and 
Faithful were used at our town; but of FA,R AS F0RM 
late, I say, they have been far more moderate. I think 
the blood of Faithful lieth with a load upon them till 
now; for since they burned him, they have been 
ashamed to burn any more. In those days we were 
afraid to walk the streets ; but now we can show our 
heads. Then the name of a professor was odious ; 
now, especially in some parts of our town, (for you 
know our town is large,) religion is counted honourable. 
Then said Mr. Contrite to them, Pray, how fared it with 
you in your pilgrimage? how stands the country 
affected towards you ? 

Hon. It happens to us, as it happeneth to wayfaring 
men; — sometimes our way is clean, sometimes foul; 
sometimes up-hill, sometimes down-hill ; we are seldom 
at a certainty. The wind is not always on our backs, 
nor is every one a friend that we meet with in the way. 
We have met with some notable rubs already, and 
what are yet behind we know not ; but for the most 
part we find it true that has been talked of old, A good 
man must suffer trouble. 



502 THE PILGRIM'S PROGRESS. 

Contr. You talk of rubs ; what rubs have you met 
withal ? 

Hon. Nay, ask Mr. Great-heart our guide; for he 
can give the best account of that. 

Great. We have been beset three or four times 
already. First, Christiana and her children were beset 
by two ruffians, that they feared would have taken 
away their lives. We were beset by Giant Bloody- 
man, Giant Maul, and Giant Slay-good. Indeed, we did 
rather beset the last than were beset of him. And thus 
it was : after we had been some time at the house of 
Gaius mine host, and of the whole church, we were 
minded upon a time to take our weapons with us, and 
go see if we could light upon any of those that are 
enemies to pilgrims; for we heard that there was a 
notable one thereabouts. Now Gaius knew his haunt 
better than I, because he dwelt thereabout. So we 
looked, and looked, till at last we discerned the mouth 
of his cave : then we were glad, and plucked up our 
spirits. So we approached up to his den ; and, lo, 
when we came there, he had dragged, by mere force, 
into his net, this poor man, Mr. Feeble-mind, and was 
about to bring him to his end. But when he saw us, 
supposing as we thought, he had another prey, he left 
the poor man in his hole, and came out. So we fell to 
it full sore, and he lustily laid about him; but, in con- 
clusion, he was brought down to the ground, and his 
head cut off, and set up by the wayside, for a terror to 
such as should after practise such ungodliness. That 
I tell you the truth, here is the man himself to affirm 
it, who was as a lamb taken out of the mouth of the 
lion. 

Then said Mr. Feeble-mind, I found this true, to my 



holy-man's 

SPEECH. 



THE PILGRIM'S PROGRESS. 503 

cost and comfort : to my cost, when he threatened, to 
pick my bones every moment; and to my comfort, 
when I saw Mr. Great-heart and his friends, with their 
weapons, approach so near for my deliverance. 

Then said Mr. Holy-man, There are two things that 
they have need to be possessed with who 
go on pilgrimage; courage, and an un- 
spotted life. If they have not courage, they can never 
hold on their way ; and if their lives be loose, they will 
make the very name of a pilgrim stink. 

Then said Mr. Love-saints, I hope this caution is not 
needful among you. But truly there are 
many that go upon the road, that rather 
declare themselves strangers to pilgrimage, than 
strangers and pilgrims on the earth. 

Then said Mr. Dare-not-lie, 'Tis true. They neither 
have the pilgrim's weed, nor the pilgrim's MRi DARE . N0T . LIE> 
courage ; they go not uprightly, but all 
awry with their feet ; one shoe goes inward, another 
outward ; and their hosen out behind ; here a rag, and 
there a rent, to the disparagement of their Lord. 

These things, said Mr. Penitent, they ought to be 
troubled for; nor are the pilgrims like to MR . PHITBNT] 
have that grace put upon them and their 
Pilgrim's Progress as they desire, until the way is 
cleared of such spots and blemishes. Thus they sat 
talking and spending the time until supper was set upon 
the table, unto which they went, and refreshed their 
weary bodies : so they went to rest. 

Now they staid in the fair a great while at the house 
of this Mr. Mnason, who in process of time gave his 
daughter Grace unto Samuel, Christiana's son, to wife, 
and his daughter Martha to Joseph. 



504 THE PILGRIM'S PROGRESS. 

The time, as I said, that they lay here, was long, for 
it was not now as in former times. Wherefore the 
pilgrims grew acquainted with many of the good people 
of the town, and did them what service they could. 
Mercy, as she was wont, laboured much for the poor : 
wherefore their bellies and backs blessed her, and she 
was there an ornament to her profession. And, to say 
the truth for Grace, Phebe, and Martha, they were all 
of a very good nature, and did much good in their 
places. They were also all of them very fruitful; so 
that Christian's name, as was said before, was like to 
live in the world. 

While they lay here, there came a monster out of 
a monster, the woods, and slew many of the people of 
the town. It would also carry away their children, and 
teach them to suck its whelps. Now, no man in the 
town durst so much as face this monster; but all fled 
when they heard the noise of his coming. 

The monster was like unto no one beast on the earth. 
ms shape. Its body was like a dragon, and it had seven 
heads and ten horns. 1 It made great havoc of children, 
and yet it was governed by a woman. This monster 
his natdre. propounded conditions to men ; and such men 
as loved their lives more than their souls, accepted of 
those conditions. So they came under. 

Now Mr. Great-heart, together with those who came 
to visit the pilgrims at Mr. Mnason's house, entered into 
a covenant to go and engage this beast, if perhaps they 
might deliver the people of this town from the paws 
and mouth of this so devouring a serpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- 
man, Mr. Dare-not-lie, and Mr. Penitent, with their 



THE PILGRIM'S PROGRESS. 505 

weapons, go forth to meet him. Now the monster at 
first was very rampant, and looked upon these enemies 
with great disdain; but they so belaboured Z™*."" 
him, being sturdy men at arms, that they made him 
make a retreat : so they came home to Mr. Mnason's 
house again. 

The monster, you must know, had his certain seasons 
to come out in, and to make his attempts upon the 
children of the people of the town. At these seasons 
did these valiant worthies watch him and did still 
continually assault him ; insomuch that in process of 
time he became not only wounded, but lame. Also he 
has not made that havoc of the townsmen's children 
as formerly he had done ; and it is verily believed by 
some, that this beast will die of his wounds. 

This therefore made Mr. Great-heart and his fellows 
of great fame in this town ; so that many of the people 
that wanted their taste of things, yet had a reverent 
esteem and respect for them. Upon this account there- 
fore it was, that these pilgrims got not much hurt here. 
True, there were some of the baser sort, that could see 
no more than a mole, nor understand any more than a 
beast ; these had no reverence for these men, nor took 
they notice of their valour and adventures.* 

* This seems to refer to the prevalence of popery for some time 
before the revolution in 1688; by which many nominal protestants 
were drawn aside, and numbers of children educated in the principles 
of that dark superstition. The favour or frown of the Prince and his 
party operated so powerfully, that worldly men in general yielded to 
the imposition : but several persons among the non-conformists, as well as 
the established church, did eminent service at that crisis by their 
preaching and writings, in exposing the delusions and abominations of 
that monstrous religion; and these endeavours were eventually the 
means of overturning the plan formed for the re-establishment of 
popery in Britain. The disinterested and bold decided conduct of 
3 



506 THE PILGRIM'S PROGRESS. 

Wei], the time grew on that the pilgrims must go on 
their way ; wherefore they prepared for their journey. 
They sent for their friends ; they conferred with them ; 
they had some time set apart therein to commit each 
other to the protection of their Prince. There were 
again that brought them of such things as they had, 
that were fit for the weak and the strong, for the women 
and the men, and so laded them with such things as 
were necessary.™ Then they set forward on their way ; 
and their friends accompanying them so far as was 
convenient, they again committed each other to the 
protection of their King, and parted. 

They therefore that were of the pilgrim's company 
went on, and Mr. Great-heart went before them. Now, 
the women and children being weakly, they were forced 
to go as they could bear ; by this means Mr. Ready-to- 
halt and Mr. Feeble-mind had more to sympathize with 
their condition. 

When they were gone from the townsmen, and when 
their friends had bid them farewell, they quickly came 
to the place where Faithful was put to death. There- 
fore they made a stand, and thanked Him that had 
enabled him to bear his cross so well ; and the rather, 
because they now found that they had a benefit by such 
a manly suffering as his was. 

They went on therefore after this a good way further, 
talking of Christian and Faithful, and how Hopeful 
joined himself to Christian after that Faithful was dead. 

m Acts xsviii. 10. 

many dissenters, on this occasion, procured considerable favour, both 
to them and their brethren, with the best friends of the nation: but 
the prejudices of others prevented them from reaping all the advan- 
tage from it that they ought to have done. 



THE PILGRIM'S PROGRESS. 507 

Now they were come up with the hill Lucre, where 
the silver mine was which took Demas off from his pil- 
grimage, and into which, as some think, By-ends fell 
and perished; wherefore they considered that. But 
when they were come to the old monument that stood 
over against the hill Lucre, to wit, to the pillar of salt, 
that stood also within view of Sodom and its stinking 
lake, they marvelled, as did Christian before, that men 
of that knowledge and ripeness of wit as they were 
should be so blinded as to turn aside here. Only they 
considered again, that nature is not affected with the 
harms that others have met with, especially if that 
thing upon which they look has an attracting virtue 
upon the foolish eye. 

I saw now that they went on till they came to the 
river that was on this side of the Delectable Moun- 
tains ; — to the river where the fine trees grow on both 
sides, and whose leaves, if taken inwardly, are good 
against surfeits : where the meadows are green all the 
year long; and where they might lie down safely." 

By this river side, in the meadows, there were cotes 
and folds for sheep, a house built for the nourishing and 
bringing up of those lambs, the babes of those women 
that go on pilgrimage. Also there was here one that 
was entrusted with them, who could have compassion ; 
and that could gather these lambs with his arm, and 
carry them in his bosom, and that could gently lead 
those that were with young. Now, to the care of this 
man Christiana admonished her four daughters to 
commit their little ones, that by these waters they 
might be housed, harboured, succoured, and nourished, 
and that none of them might be lacking in time to 

n Tsalm xxiii. o Hub. v. 2. Isa. xl. 11. 



508 THE PILGRIM'S PROGRESS. 

come. This man, if any of them go astray, or be lost, 
will bring them again ; he will also bind up that 
which was broken, and will strengthen them that are 
sick. p Here they will never want meat, drink, and 
clothing; here they will be kept from thieves and 
robbers; for this man will die before one of those 
committed to his trust shall be lost. Besides, here 
they shall be sure to have good nurture and admonition, 
and shall be taught to walk in right paths, and that you 
know is a favour of no small account.* Also here, as 
you see, are delicate waters, pleasant meadows, dainty 
flowers, variety of trees, and such as bear wholesome 
fruit ; — fruit, not like that which Matthew ate of, that 
fell over the wall out of Beelzebub's garden ; but fruit 
that procureth health where there is none, and that 
continueth and increaseth it where it is. So they were 
content to commit their little ones to him ; and that 
which was also an encouragement to them so to do, 
was, for that all this was to be at the charge of the 

p Jer. xxiii. 4. Ezek. xxxiv. 11—16. 

* Under this emblem we are taught the importance of early recom- 
mending our children to the faithful care of the Lord Jesus, by fervent 
prayer, with earnest desires of their eternal good, above all secular 
advantages whatsoever; consequently we ought to keep them at a dis- 
tance from such places, connexions, books, and companies, as may corrupt 
their principles and morals ; to instil such pious instructions as they are 
capable of receiving; to bring them early under the preaching of the 
gospel and to the ordinances of God ; and to avail ourselves of every help, 
in thus ' training them up in the nurture and admonition of the Lord.' For 
depraved natural propensities, the course of the world, the artifices of 
Satan, the inexperience, credulity, and sanguine expectations of youth, the 
importance of the case, and the precepts of Scripture, concur in requiring 
this conduct of us. Yet, after all, our minds must be anxious about the 
event, in proportion as we value their souls, except as we find relief, by 
commending them to the faithful care of that tender Shepherd, who ' gathers 
the lambs with his arm, and carries them in his bosom.' 



THEY BEING COME 
TO BY-PATH STILE, 
HAVE A MIND TO 
HAVE A PLDCK WITH 
GIANT DESPAIR. 



THE PILGRIM'S PROGRESS. 509 

King, and so was an hospital to young children and 
orphans. 

Now they went on. And when they were come to 
By-path meadow, to the stile over which 
Christian went with his fellow Hopeful, 
when they were taken by Giant Despair, 
and put into Doubting-castle, they sat down, and con- 
sulted what was best to be done: to wit, now they 
were so strong, and had got such a man as Mr. Great- 
heart for their conductor, whether they had not best to 
make an attempt upon the giant, demolish his castle, 
and if there were any pilgrims in it, to set them at 
liberty, before they went any further. So one said one 
thing, and another said the contrary. One questioned 
if it was lawful to go upon unconsecrated ground; 
another said they might, provided their end was good ; 
but Mr. Great-heart said, Though that assertion offered 
last cannot be universally true, yet I have a command- 
ment to resist sin, to overcome evil, to fight the good 
fight of faith : and I pray, with whom should I fight this 
good fight, if not with Giant Despair? I will therefore 
attempt the taking away of his life, and the demolishing 
of Doubting-castle. Then said he, Who will go with 
me ? Then said old Honest, I will. And so will we 
too, said Christiana's four sons, Matthew, Samuel, 
Joseph, and James; for they were young men and 
strong/ 1 So they left the women in the road, and with 
them Mr. Feeble-mind, and Mr. Ready-to-halt with his 
crutches, to be their guard, until they came back ; for 
in that place the Giant Despair dwelt so near, they 
keeping in the road, a little child might lead them/ 

So Mr. Great-heart, old Honest, and the four young 



q 1 John ii. 13, 14. 



510 THE PILGRIM'S PROGRESS. 

men, went to go up to Doubting-castle, to look for 
Giant Despair. When they came at the castle-gate, 
they knocked for entrance with an unusual noise At 
that the old giant comes to the gate, and Diffidence his 
wife follows. Then said he, Who and what is he that 
is so hardy, as after this manner to molest the Giant 
Despair ? Mr. Great-heart replied, It is I, Great-heart, 
one of the King of the Celestial Country's conductors 
of pilgrims to their place ; and I demand of thee that 
thou open thy gates for my entrance : prepare thyself 
also to fight, for I am come to take away thy head, and 
to demolish Doubting-castle. 

Now Giant Despair, because he was a giant, thought 
despair has over- n0 man could overcome him: and again 
thought he, Since heretofore I have 
made a conquest of angels, shall Great-heart make me 
afraid ? So he harnessed himself, and went out. He 
had a cap of steel upon his head, a breast-plate of fire 
girded to him, and he came out in iron shoes, with a 
great club in his hand. Then these six men made up 
to him, and beset him behind and before : also when 
Diffidence the giantess came up to help him, old Mr. 
Honest cut her down at one blow. Then they fought 
despair is loth fc> r their lives, and Giant Despair was 
brought down to the ground, but was very 
loth to die. He struggled hard, and had, as they say, 
as many lives as a cat ; but Great-heart was his death, 
for he left him not till he had severed his head from his 
shoulders. 

Then they fell to demolishing Doubting-castle, and 

doobtino-castle that you know might with ease be done, 

since Giant Despair was dead. They 

were seven days in destroying of that ; and in it of 



THE PILGRIM'S PROGRESS. 511 

pilgrims they found one Mr. Despondency, almost 
starved to death, and one Much-afraid, his daughter: 
these two they saved alive. But it would have made 
you a-wondered to have seen the dead bodies that lay 
here and there in the castle-yard, and how full of dead 
men's bones the dungeon was. 

When Mr. Great-heart and his companions had per- 
formed this exploit, they took Mr. Despondency, and 
his daughter Much-afraid, into their protection; for 
they were honest people, though they were prisoners in 
Doubting-castle to that tyrant Giant Despair. They, 
therefore, I say, took with them the head of the giant, 
(for his body they had buried under a heap of stones,) 
and down to the road and to their companions they 
came, and showed them what they had done. Now, 
when Feeble-mind and Ready-to-halt saw that it was 
the head of Giant Despair indeed, they were very 
jocund and merry. Now, Christiana, if 
need was, could play upon the viol, and 
her daughter Mercy upon the lute : so since they were 
so merry disposed, she played them a lesson, and Ready- 
to-halt would dance. So he took Despondency's 
daughter Much-afraid, by the hand, and to dancing they 
went in the road. True, he could not dance without 
one crutch in his hand, but I promise you, he footed it 
well : also the girl was to be commended, for she an- 
swered the music handsomely. 

As for Mr. Despondency, the music was not so much 
to him ; he was for feeding, rather than dancing, for that 
he was almost starved. So Christiana gave him some 
of her bottle of spirits for present relief, and then pre- 
pared him something to eat; and in a little time the old 
gentleman came to himself, and began to be finely 
revived. 



they have music 
and dancing for 

JOY. 



512 THE PILGRIM'S PROGRESS. 

Now I saw in my dream, when all these things were 
finished, Mr. Great-heart took the head of Giant De- 
spair, and set it upon a pole by the highway-side, right 
over against the pillar that Christian erected for a 
caution to pilgrims that came after, to take heed of 
entering into his grounds.* 

* The following lines are here added, as in other places : — 
' Though Doubting-Castle be demolished, 
And Giant Despair too has lost his head ; 
Sin can rebuild the Castle, make 't remain, 
And make Despair the Giant live again.' — 
Indeed they seem to be much wanted ; for the exploit of destroying 
Doubting-Castle, and killing Giant Despair, is more liabe to exception than 
any incident in the whole work. To relieve the minds of such as are dis- 
couraged in the path of duty, or when inquiring the way of salvation, is 
doubtless a most important service in the cause of Christ. This is repre- 
sented by the attempts made to mend the road over the Slough of Despond ; 
but By-path Meadow ought to lead to Doubting-Castle; such inward dis- 
tresses are as useful to Christians as any other rebukes and corrections, by 
which their loving Friend renders them watchful and circumspect. Could 
this order be reversed, it would give strength to temptation, and tend to 
embolden men to seek relief from difficulties by transgression ; for the 
apprehension of subsequent distress is one grand preventive, even to the 
believer, when such measures are suggested to his mind. Indeed this is the 
Lord's method of performing his covenant to his people; 'I will,' says he, 
' put my fear in their hearts, that they shall not depart from me.' (Jer. xxxii. 
40.) If therefore love be not in lively exercise, he has so ordered it, that 
fear should intervene, to prevent worse consequences. So that, when be- 
lievers have not only departed from the way, but have also fallen asleep on 
forbidden ground, their alarms and doubts are salutary, though often ground- 
less and extreme ; and should any man, by preaching or writing, be able to 
prevent all the despondings of such persons, previous to their repentance 
and its happy effects, he would subserve the design of the tempter, and 
counteract the Lord's plan. We can, with propriety, do no more in this 
case, than encourage the fallen to repent and seek forgiveness, by the 
general truths, invitations, and promises of Scripture ; and comfort them, 
when penitent, by suitable topics, ' that they may not be swallowed up of 
overmuch sorrow.' But though this part of the allegory is liable to some 
objection, or capable of being abused ; yet it is probable, that the author 
only intended to show, that the labours of faithful ministers, with the con- 
verse and prayers of such believers as are strong in faith, may be very 



THE PILGRIM'S PROGRESS. 513 

Then he wrote under it upon a marble stone these 
verses following : — 

This is the head of him, whose name only 

In former times did pilgrims terrify. 

His castle 's down, and Diffidence his wife 

Brave Mr. Great-heart has bereft of life. 

Despondency, his daughter Much-afraid, A monument op 

-, DELIVERANCE. 

Great-heart for them also the man has played. 
Who hereof doubts, if he '11 but cast his eye 
Up hither may his scruples satisfy. 
This head also, when doubting cripples dance, 
Doth show from fears they have deliverance. 

When these men had thus bravely showed themselves 
against Doubting-Castle, and had slain Giant Despair, 
they went forward, and went on till they came to the 
Delectable Mountains, where Christian and Hopeful 
refreshed themselves with the varieties of the place. 
They also acquainted themselves with the Shepherds 
there, who welcomed them, as they had done Christian 
before, unto the Delectable Mountains. 

Now the Shepherds seeing so great a train follow 
Mr. Great-heart, (for with him they were well ac- 
quainted,) they said unto him, Good sir, you have got a 
goodly company here; pray where did you find all 
these ? 

Then Mr. Great-heart replied : — 

First, here is Christiana and her train, 

Her sons, and her son's wives, who like the wain, theguide'3 

Keep by the pole, and do by compass steer the shep- 

From sin to grace, else they had not been here. - HERDS - 

Next here 's old Honest come on pilgrimage, 

Ready-to-halt too, who I dare engage 

useful in recovering the fallen, and relieving them that are ready to 
despond ; and of thus preventing the more durable and dreadful effects of 
the weak believer's transgressions. 

3P 



514 THE PILGRIM'S PROGRESS. 

True-hearted is, and so is Feeble-mind, 
Who willing was not to be left behind. 
Despondency, good man, is coming after, 
And so also is Much-afraid, his daughter. 
May we have entertainment here, or must 
We further go? Let's know whereon to trust. 

Then said the Shepherds, This is a comfortable com- 
pany. You are welcome to us ; for we have for the 
their enter, feeble, as well as for the strong. Our Prince 
has an eye to what is done to the least of 
these ; therefore infirmity must not be a block to our 
entertainment. So they had them to the palace-door, 
and then said unto them, Come in, Mr. Feeble-mind, 
come in, Mr. Ready-to-halt, come in, Mr. Despondency, 
and Mrs. Much-afraid his daughter. These, Mr. Great- 
heart, said the Shepherds to the guide, we call in by 
name, for that they are most subject to draw back; but 
as for you, and the rest that are strong, we leave you to 
your wonted liberty. Then said Mr. Great-heart, This 
day I see that grace doth shine in your faces, and that 

you are my Lord's Shepherds indeed; 

for that you have not pushed these dis- 
eased neither with side nor shoulder, but have rather 
strewed their way into the palace with flowers, as you 
should. 1 

So the feeble and weak went in, and Mr. Great-heart 
and the rest did follow. When they were also set 
down, the Shepherds said to those of the weaker sort, 
What is it that you would have? for, said they, all 
things must be managed here to the supporting of the 
weak, as well as to the warning of the unruly. So they 
made them a feast of things easy of digestion, and that 
were pleasant to the palate, and nourishing ; the which 

s Matt. xxv. 40. t Ezek. xxxiv. 21. 



THE PILGRIM'S PROGRESS. 515 

when they had received, they went to their rest, each 
one respectively unto his proper place. 

When morning was come, because the mountains 
were high and the day clear, and because it was the 
custom of the Shepherds to show the pilgrims before 
their departure some rarities, therefore after they were 
ready, and had refreshed themselves, the Shepherds took 
them out into the fields, and showed them first what 
they had shown to Christian before. 

Then they had them to some new places. The first 
was Mount Marvel, where they looked, and modnt marvel. 
beheld a man at a distance, that tumbled the hills about 
with words. Then they asked the Shepherds what that 
should mean. So they told them, that that man was the 
son of one Mr. Great-grace, of whom you read in the 
first part of the records of the Pilgrim's Progress ; and 
he is set there to teach pilgrims how to believe down, 
or to tumble out of their ways, what difficulties they 
should meet with, by faith. 11 Then said Mr. Great-heart, 
I know him, he is a man above many.* 

Then they had them to another place, called Mount 

u Mark xi. 23, 24. 

* Faith, exercised on the promises, and according to the warrant of 
Scripture, engages the arm of Omnipotence on our side, as far as our duty 
or advantage, and the glory of God are concerned : so that strong faith will 
remove out of our way, every obstacle which prevents our progress. But 
many things seem to us to be insurmountable obstacles which are merely 
trials of our patience, or ' thorns in the flesh' to keep us humble ; no degree 
of faith therefore will remove them ; but believing prayer will be answered 
by inward strength communicated to our souls. ' The grace of the Lord 
Jesus will be sufficient for us:' 'his strength will be perfected in our weak 
ness :' the burning bush shall not be consumed : and we shall be enabled to 
proceed, though in great weakness and with many trembling apprehensions. 
On the other hand, real hinderances frequently obstruct our path, ' because 
of our unbelief,' and because we neglect the proper means of increasing 
our faith. (Matt. xvii. 19—21.) 



516 THE PILGRIM'S PROGRESS. 

modnt innocence. Innocence. And there they saw a man 
clothed all in white ; and two men, Prejudice and Ill- 
will continually casting dirt upon him. Now, behold, 
the dirt, whatsoever they cast at him, would in a little 
time fall off again, and his garment would look as clear 
as if no dirt had been cast thereat. Then said the pil- 
grims, What means this ? The Shepherds answered, 
This man is named Godly-man, and this garment is to 
show the innocency of his life. Now, those that throw 
dirt at him, are such as hate his well-doing ; but, as you 
see the dirt will not stick upon his clothes, so it shall 
be with him that liveth innocently in the world. Who- 
ever they be that would make such men dirty, they 
labour all in vain; for God, by that a little time is 
spent, will cause that their innocence shall break forth 
as the light, and their righteousness as the noonday.* 
Then they took them, and had them to Mount 
mount charity. Charity, where they showed them a man 
that had a bundle of cloth lying before him, out of 
which he cut coats and garments for the poor that stood 
about him ; yet his bundle or roll of cloth was never the 
less. Then said they, What should this be? This is, 
said the Shepherds, to show you, that he who has a 
heart to give of his labour to the poor, shall never want 

* This and the subsequent emblems are sufficiently explained, and only 
require to be duly considered with reference to their practical import. It 
may, however, be observed, that some godly men have been suspected 
of crimes charged upon them by prejudiced persons, of which they are 
entirely innocent: yet, perhaps, this will be found to have originated 
from some misconduct in other respects, or from want of circumspection in 
'avoiding the appearance of evil:' so. that the general rule may be allowed 
to be valid ; and they who feel themselves to be exceptions to it will do 
well to examine whether they have not, by indiscretion, at least, exposed 
themselves to this painful trial. I apprehend most of us have cause enough 
in this respect for humiliation and patience. 



MERCY HAS A MIND 
TO SEE THE HOLE IN 
THE HILL. 



TILE PILGRIM'S PROGRESS. 517 

wherewithal. He that watereth shall be watered him- 
self. And the cake that the widow gave to the prophet, 
did not cause that she had the less in her barrel. 

They had them also to the place where they saw one 
Fool and one Want-wit, washing an 
Ethiopian, with intention to make him 
white; but the more they washed him, the blacker he 
was. Then they asked the Shepherds what that should 
mean. So they told them, saying, Thus it is with the 
vile person ; all means used to get such a one a good 
name, shall in conclusion tend but to make him more 
abominable. Thus it was with the pharisees ; and so 
it shall be with all hypocrites. 

Then said Mercy, the wife of Matthew, to Christiana 
her mother, Mother, I would, if it might 
be, see the hole in the hill, or that com- 
monly called the By-way to hell. So her mother brake 
her mind to the Shepherds. Then they went to the 
door; it was on the side of an hill; and they opened it, 
and bid Mercy hearken a while. So she hearkened, and 
heard one saying, Cursed be my father for holding of 
my feet back from the way of peace and life. Another 
said, Oh, that I had been torn in pieces before I had, to 
save my life, lost my soul ! And another said, If I were 
to live again, how would I deny myself, rather than 
come to this place ! Then there was as if the very 
earth had groaned and quaked under the feet of this 
young woman for fear ; so she looked white, and came 
trembling away, saying, Blessed be he and she that is 
delivered from this place ! 

Now when the Shepherds had shown them all these 
things, then they had them back to the palace, and 
entertained them with what the house would afford. 



518 THE PILGRIM'S PROGRESS. 

But Mercy, being a young and breeding woman, longed 
mercy longeth, for something that she saw there, but 
was ashamed to ask. Her mother-in-law 
then asked her what she ailed, for she looked as one 
not well. Then said Mercy, There is a looking-glass 
hangs up in the dining-room, off which I cannot take 
my mind : if, therefore, I have it not, I think I shall 
miscarry. Then said her mother, I will mention thy 
wants to the Shepherds, and they will not deny it thee. 
But she said, I am ashamed that these men should 
know that I longed. Nay, my daughter, said she, it is 
no shame, but a virtue, to long for such a thing as that. 
So Mercy said, Then, mother, if you please, ask the 
Shepherds if they are willing to sell it. 

J Now, the glass was one of a thousand. It would pre- 
it was the word sent a man, one way, with his own fea- 
tures exactly ; and, turn it but another 
way, and it would show one the very face and simil- 
itude of the Prince of pilgrims himself. Yes, I have 
talked with them that can tell, and they have said that 
they have seen the very crown of thorns upon his 
head, by looking in that glass ; they have therein also 
seen the holes in his hands, his feet, and his side. Yea, 
such an excellency is there in this glass, that it will 
show him to one where they have a mind to see him, 
whether living or dead ; whether in earth, or in heaven ; 
whether in a state of humiliation, or in his exaltation ; 
whether coming to suffer, or coming to reign. v 

Christiana therefore went to the Shepherds apart, 
(now the names of the Shepherds were Knowledge, 
Experience, Watchful, and Sincere,) and said unto 
them, There is one of my daughters, a breeding 



v James i. 23—25. 1 Cor. xiii. 12. 2 Cor. 



THE PILGRIM'S PROGRESS. 519 

woman, that I think doth long for something that she 
hath seen in this house; and she thinks that she shall 
miscarry if she should by you be denied. 

Experience. Call her, call her, she shall assuredly 
have what we can help her to. So they called her, and 
said to her, Mercy, what is that thing thou wouldst 
have ? Then she blushed, and said, The great glass 
that hangs up in the dining-room. So, Sincere ran and 
fetched it, and with a joyful consent it 
was given her. Then she bowed her 
head, and gave thanks, and said, By this I know that I 
have obtained favour in your eyes.* 

They also gave to the other young women such 
things as they desired, and to their husbands great 
commendations, for that they had joined with Mr. 
Great-heart in the slaying of Giant Despair, and the 
demolishing of Doubting-castle. 

About Christiana's neck the Shepherds put a brace- 
let, and so did they about the necks of 
her four daughters; also they put ear- 
rings in their ears, and jewels on their foreheads. 

When they were minded to go hence, they let them 
go in peace, but gave not to them those certain cautions 
which before were given to Christian and his com- 
panion. The reason was, for that these had Great- 
heart to be their guide, who was one that was well 
acquainted with things, and so could give them their 
cautions more seasonably, to wit, even when the danger 
was nigh the approaching. What cautions Christian 

* The Holy Scriptures, revealing to us the mysteries and perfections of 
God, showing us our own real character and condition, and discovering 
Christ and his salvation to our souls, are represented under this emblem. 
Every true believer longs to be more completely acquainted with them from 
day to day, and to look into them continually. 



HOW THE £ 
HERDS ADOK1 
PILGRIMS. 



520 THE PILGRIM'S PROGRESS. 

and his companion had received of the Shepherds, they 
had also lost by that the time was come that they had 
need to put them in practice. Wherefore, here was the 
advantage that this company had over the other.* 
From thence they went on singing, and they said, 

Behold how fitly are the stages set 

For their relief that pilgrims are become, 
And how they us receive without one let, 

That make the other life our mark and home ! 

What novelties they have to us they give, 

That we, though pilgrims, joyful lives may live. 

They do upon us, too, such things bestow, 
That show we plgrims are where'er we go. 

* The author embraces every opportunity of pointing out the important 
advantages of the pastoral office, when faithfully executed ; by which he 
meant the regular care of a stated minister over a company of professed 
Christians who are his peculiar charge, have voluntarily placed themselves 
under his instructions, seek counsel from him in all their difficulties, and 
pay regard to his private admonitions ; being convinced that he uprightly 
seeks their spiritual welfare, and is capable of promoting it. Nothing so 
much tends to the establishment and consistent conduct of believers, or the 
permanent success of the gospel, as a proper reciprocal attention of pastors 
and their flocks to each other. A general way of preaching and hearing, 
with little or no connexion, cordial, unreserved intercourse, or even ac- 
quaintance, between ministers and their congregations; with continual 
from one place to another, may tend to spread a superficial know- 
of evangelical truth more widely : but, through the want of season- 
able reproof, counsel, encouragement, or admonition, the general directions 
delivered from the pulpit will seldom be recollected when they are most 
wanted. Hence it is, that professors so often miss their way, are taken in 
the Flatterer's net, and fall asleep on the Enchanted Ground : and a faithful 
guide, ever at hand, to give the caution or direction at the time, is the pro- 
per remedy, for which no adequate substitute can be found. But, as it is 
much easier to preach at large on general topics, and, after a few sermons 
delivered in one congregation, to go over the same ground again in another 
place; than to perform duly the several parts of the arduous office, which 
is sustained by the stated pastor of a regular congregation : and as it is far 
more agreeable to nature, to be exempted from private admonitions, than to 
be troubled with them, it may be feared, that this important subject will not 
at present be duly attended to. 



HOW ONE TDRN- 

iffiY Managed 
HIS APOSTASY. 



THE PILGRIM'S PROGRESS. 521 

When they were gone from the Shepherds, they 
quickly came to the place where Christian met with 
one Turn-away, that dwelt in the town of Apostasy. 
Wherefore of him Mr. Great-heart their guide did now 
put them in mind, saying, This is the place where Chris- 
tian met with one Turn-away, who carried with him the 
character of his rebellion at his back. And this I have 
to say concerning this man ; — he would hearken to no 
counsel, but once a falling, persuasion could not stop 
him. When he came to the place where 
the cross and sepulchre were, he did meet 
with one that bid him look there ; but he gnashed with 
his teeth, and stamped, and said he was resolved to go 
back to his own town. Before he came to the gate, he 
met with Evangelist, who offered to lay hands on him, 
to turn him into the way again. But this Turn-away 
resisted him, and having done much despite unto him, 
he got away over the wall, and so escaped his hand. 

Then they went on; and just at the place where 
Little-faith formerly was robbed, there stood a man 
with his sword drawn, and his face all over with blood. 
Then said Mr. Great-heart, Who art thou ? The man 
made answer, saying, I am one whose name is Valiant- 
for-truth. I am a pilgrim, and am going to the Celestial 
City. Now, as I was in my way, there onevaliant-for. 

•J ' J J TRUTH BESET WITH 

were three men did beset me, and pro- tuieves - 
pounded unto me these three things: 1. Whether I 
would become one of them. 2. Or go back from 
whence I came. 3. Or die upon the place. w To the 
first I answered, I had been a true man for a long 
season, and therefore it could not be expected that I 
should now cast in my lot with thieves. Then they 

W Trov. i. TO— 19. 

3Q 



522 



THE PILGRIM'S PROGRESS. 



demanded what I would say to the second. So I told 
them, the place from whence I came, had I not found 
incommodity there, I had not forsaken it at all; but 
finding it altogether unsuitable to me, and very unpro- 
fitable for me, I forsook it for this way. Then they 
asked me what I said to the third. And I told them, 
my life cost far more dear than that I should lightly 
give it away. Besides, you have nothing to do thus 




to put things to my choice ; wherefore at your peril be 
it if you meddle. Then these three, to wit, Wild- 
head, Inconsiderate, and Pragmatic, drew upon me, 
and I also drew upon them. So we fell to it, one 
against three, for the space of above three hours. 
They have left upon me, as you see, some of the 
marks of their valour, and have also carried away 
with them some of mine. They are but just now 



THE PILGRIM'S PROGRESS. 523 

gone : I suppose they might, as the saying is, hear 
your horse dash, and so they betook themselves to 
flight.* 

Great. But here was great odds, three against one. 

Valiant. 'Tis true ; but little or more are nothing 
to him that has the truth on his side : " Though an host 
should encamp against me," said one, " my heart shall 
not fear : though war should rise against me, in this 
will I be confident," &c. Besides, said he, I have read 
in some records, that one man has fought an army : 
and how many did Samson slay with the jawbone of 
an ass ! 

Then said the guide, Why did you not cry out, that 
some might have come in for your succour ? 

Valiant. So I did, to my King, who I knew could 
hear me, and afford invisible help, and that was suffi- 
cient for me. 

Then said Great-heart to Mr. Valiant-for-truth, 

* From the names given to the opponents, with whom this Pilgrim fought, 
we may infer, that the author meant to represent by them certain wild en- 
thusiasts, who, not having ever duly considered any religious subject, offi- 
ciously intrude themselves in the way of professors ; to perplex their minds, 
and persuade them, that unless they adopt their reveries or superstitions, 
they cannot be saved. An ungovernable imagination, a mind incapable of 
sober reflection, and a dogmatizing spirit, characterize these enemies of the 
truth: they assault religious persons with specious reasonings, cavilling 
objections, confident assertions, bitter reproaches, proud boastings, sarcas- 
tical censures, and rash judgments : they endeavour to draw them over to 
their party, or to drive them from attending to religion at all ; or to terrify 
them with the fears of damnation, in their present endeavours to serve God, 
and find his salvation. Whatever company of persons we suppose that the 
author had in view, we may learn from the passage, what our strength, 
hope, and conduct ought to be, when we are thus assaulted. The word of 
God, used in faith, and with fervent and persevering prayer, will enable us 
at length to silence such dangerous assailants : and if we be valiant for the 
truth, and meekly contend for it, amidst revilings, menaces, and contempt, 
we may hope to confirm others also, and to promote the common cause. 



&24 THE PILGRIM'S PROGRESS. 

Thou hast worthily behaved thyself; let me see thy 
sword. So he showed it him. 

When he had taken it in his hand, and looked there- 
on a while, he said, Ha ! it is a right Jerusalem blade. 

Valiant. It is so. Let a man have one of these 
blades,, with a hand to wield it and skill to use it, and 
he may venture upon an angel with it. He need not 
fear its holding, if he can but tell how to lay on. Its 
edge will never blunt. It will cut flesh and bones, and 
soul and spirit, and all. 

Great. But you fought a great while ; I wonder you 
were not weary. 

Valiant. I fought till my sword did cleave to my 
the fa°th.' hand ; and then they were joined together 
as if a sword grew out of my arm, and when the blood 
blood, ran through my fingers, then I fought with most 
courage. 

Great. Thou hast done well ; thou hast resisted unto 
blood, striving against sin. Thou shalt abide by us, 
come in and go out with us; for we are thy com- 
panions. Then they took him, and washed his wounds, 
and gave him of what they had, to refresh him : and so 
they went on together. 

Now, as they went on, because Mr. Great-heart was 
delighted in him, (for he loved one greatly that he found 
to be a man of his hands,) and because there were in 
company they that were feeble and weak, therefore he 
questioned with him about many things ; as, first, what 
countryman he was. 

Valiant. I am of Dark-land ; for there was I born, 
and there my father and mother are still. 

Dark-land, said the guide ; doth not that lie on the 
same coast with the citv of Destruction ? 



THE PILGRIM'S PROGRESS. 525 

Valiant. Yes, it doth. Now, that which caused me 
to come on pilgrimage was this: We how hr. valiant 

1 ° ° CAME TO GO ON 1>IL- 

had one Mr. Tell-true came into our ORIMAOE - 
parts, and he told it about what Christian had done, 
that went from the city of Destruction ; namely, how 
he had forsaken his wife and children, and had betaken 
himself to a pilgrim's life. It was also confidently 
reported, how he had killed a serpent that did come 
out to resist him in his journey; and how he got 
through to whither he intended. It was also told what 
welcome he had at all his Lord's lodgings, especially 
when he came to the gates of the Celestial City ; for 
there, said the man, he was received with sound of 
trumpet by a company of shining ones. He told also 
how all the bells in the city did ring for joy at his 
reception, and what golden garments he was clothed 
with; with many other things that now I shall forbear 
to relate. In a word, that man so told the story of 
Christian and his travels that my heart fell into a 
burning haste to be gone after him ; nor could father 
or mother stay me. So I got from them, and am come 
thus far on my way. 

Great. You came in at the gate, did you not ? 

Valiant. Yes, yes ; for the same man also told us, 
that all would be nothing, if we did not he begins right. 
begin to enter this way at the gate. 

Look you, said the guide to Christiana, the pil- 
grimage of your husband, and what he CIIRISTIAN . S NAME 
has gotten thereby, is spread abroad far 
and near. 

Valiant. Why, is this Christian's wife ? 

Great. Yes, that it is ; and these also are his four 
sons. 



HE IS MUCH RE- 
JOICED TO SEE 

CHRISTIAN'S WIFE. 



526 THE PILGRIM'S PROGRESS. 

Valiant. What, and going on pilgrimage too? 

Great. Yes, verily, they are following after. 

Valiant. It glads me at the heart. Good man, how 
joyful will he be when he shall see them 
that would not go with him, yet to enter 
after him in at the gates into the Celestial City ! 

Great. Without doubt it will be a comfort to him ; 
for, next to the joy of seeing himself there, it will be a 
joy to meet there his wife and children. 

Valiant. But now you are upon that, pray let me 
see your opinion about it. Some make a question, 
whether we shall know one another when we are 
there. 

Great. Do you think they shall know themselves 
then, or that they shall rejoice to see themselves in that 
bliss ? and if they think they shall know and do this, 
why not know others, and rejoice in their welfare also ? 
Again, since relations are our second self, though that 
state will be dissolved there, yet why may it not be 
rationally concluded, that we shall be more glad to see 
them there, than to see they are wanting ? 

Valiant. Well, I perceive whereabouts you are as 
to this. Have you any more things to ask me about 
my beginning to come on pilgrimage ? 

Great. Yes; were your father and mother willing 
that you should become a pilgrim ? 

Valiant. Oh ! no ; they used all means imaginable 
to persuade me to stay at home. 

Great. Why, what could they say against it ? 

Valiant. They said it was an idle life;* and if I 

* This hath been the reproach cast on religion in every age. Pharaoh 
said to Moses and the Israelites, * Ye are idle, ye are idle ; therefore ye say, 
let us go and do sacrifice to the Lord.' Men naturally imagine, that time 



THE PILGRIM'S PROGRESS. 527 

myself were not inclined to sloth and the oreat bto«, 

BUNG-BLOCKS T1HT 

laziness, I would never countenance a ^ ER " l LiJ l \^1iZ 
pilgrim's condition. 

Great. And what did they say else? 

Valiant. Why, they told me that it was a dangerous 
way ; yea, the most dangerous way in the world, say 
they, is that which the pilgrims go. 

Great. Did they show you wherein this way is so 
dangerous ? 

Valiant. Yes; and that in many particulars. 

Great. Name some of them. 

Valiant. They told me of the Slough of Despond, 
where Christian was well nigh smothered. 
They told me, that there were archers 
standing ready in Beelzebub-castle, to shoot them who 
should knock at the Wicket-gate for entrance. They 
told me also of the wood and dark mountains ; of the 
hill Difficulty; of the lions; and also of the three 
giants, Bloody-man, Maul, and Slay-good. They said 
moreover, that there was a foul fiend haunted the Valley 

spent in the immediate service of God is wasted : should a Christian there- 
fore employ as many hours every week, in reading the Scriptures, in secret 
and social prayer, in pious discourse, and in attending on public ordinances, 
as his neighbour devotes to amusement and sensual indulgence ; an outcry 
would speedily be made, about his idling away his time, and being in the 
way to beggar his family ! As this must be expected, it behoves all be- 
lievers to avoid every appearance of evil, and by exemplary diligence in 
their proper employments, a careful redemption of time, a prudent frugality 
in their expenses, and a good management of all their affairs, to 'put to 
silence the ignorance of foolish men.' For there are too many favourers 
of the gospel, who give plausibility to these slanders, by running from place 
to place, that they may hear every new preacher; while the duties of the 
family, and of their station in the community are miserably neglected. They 
'walk disorderly, working not at all, but are busy-bodies:' from these we 
ought to withdraw, and against such professors we should protest : for they 
are ' ever learning, but never able to come to the knowledge of the truth.' 



528 THE PILGRIM'S PROGRESS. 

of Humiliation; and that Christian was by him almost 
bereft of life. Besides, said they, you must go over 
the Valley of the Shadow of Death, where the hob- 
goblins are, where the light is darkness, where the way 
is full of snares, pits, traps, and gins. They told me 
also of Giant Despair, of Doubting-castle, and of the 
ruin that the pilgrims met with there. Further, they 
said I must go over the Enchanted Ground, which was 
dangerous ; and that after all this, I should find a river, 
over which there was no bridge ; and that that river 
did lie betwixt me and the Celestial Country. 

Great. And was this all ? 

Valiant. No. They also told me that this way was 
the second, full of deceivers, and of persons that lay in 
wait there to turn good men out of the path. 

Great. But how did they make that out? 

Valiant. They told me, that Mr. Worldly-wise-man 
did lie there in wait to deceive. They said also, that 
there were Formality and Hypocrisy continually on the 
road. They said also, that By-ends, Talkative, or 
Demas, would go near to gather me up ; that the Flat- 
terer would catch me in his net ; or that, with green- 
headed Ignorance, I would presume to go on to the 
gate, from whence he was sent back to the hole that 
was in the side of the hill, and made to go the by-way 
to hell. 

Great. I promise you, this was enough to discourage 
you ; but did they make an end there ? 

Valiant. No, stay. They told me also of many that 
the third, had tried that way of old, and that had gone 
a great way therein, to see if they could find something 
of the glory there that so many had so much talked of 
from time to time, and how they came back again, and 



THE PILGRIM'S PROGRESS. 529 

befooled themselves for setting a foot out of doors in 
that path, to the satisfaction of all the country. And 
they named several that did so, as Obstinate and Pliable, 
Mistrust and Timorous, Turn-away and old Atheist, 
with several more ; who, they said, had some of them 
gone far to see what they could find, but not one of 
them had found so much advantage by going as 
amounted to the weight of a feather.* 

Great. Said they anything more to discourage you ? 

Valiant. Yes. They told me of one Mr. Fearing, 
who was a pilgrim, and how he found his the fourth. 
way so solitary, that he never had a comfortable hour 
therein ; also that Mr. Despondency had like to have 
been starved therein : yea, and also (which I had almost 
forgot) that Christian himself, about whom there has 
been such a noise, after all his ventures for a celestial 
crown, was certainly drowned in the Black River, and 
never went a foot further ; however it was smothered up. 

Great. And did none of these things discourage 
you? 

* Worldly people, in opposing the gospel, descant abundantly on the folly 
and hypocrisy of religious persons ; they pick up every vague report that 
they hear to their disadvantage, and narrowly watch for the halting of such 
as they are acquainted with ; and then they form general conclusions, from 
a few particular, distorted, and uncertain stories! Thus they endeavour to 
prove, that there is no reality in religion, that it is impossible to find the 
way to heaven, and that it is better to be quiet than to bestow pains to no 
purpose. This frivolous sophistry is frequently employed, after all other 
arguments have been silenced. But it is vain to deny the existence of 
hypocrites and deceivers; or to excuse the evils to which they object: on 
the contrary, we should allow these representations, as far as there is any 
appearance of truth in them ; and then show that this teaches us to beware 
lest we be deceived, and to try every doctrine by the touchstone of God's 
word ; that counterfeits prove the value of the thing counterfeited ; that we 
should learn to distinguish between the precious and the vile ; and, finally, 
that while danger may attend a religious profession, irreligion insures 
destruction. 

3R 



530 THE PILGRIM'S PROGRESS. 

Valiant. No ; they seemed but as so many nothings 
to me. 

Great. How came that about? 
Valiant. Why, I still believed what Mr. Tell-truth 
had said; and that carried me beyond 



HOW HE GOT OVER 
THESE STUMBLING 

blocks. them all. 



Great. Then this was your victory, even your faith. 

Valiant. It was so. I believed, and therefore came 
out, got into the way, fought all that set themselves 
against me, and, by believing, am come to this place. 



Who would true valour see, 

Let him come hither ; 
One here will constant be, 

Come wind, come weather ; 
There's no discouragement 
Shall make him once relent 
His first avowed intent 

To be a pilgrim. 

Whoso beset him round 
With dismal stories, 
Do but themselves confound ; 

His strength the more is. 
No lion can him fright, 
He '11 with a giant fight, 
But he will have a right 
To be a pilgrim. 

Hobgoblin nor foul fiend 
Can daunt his spirit ; 

He knows he at the end 
Shall life inherit. 

Then fancies fly away, 

He '11 not fear what men say ; 

He '11 labour night and day 
To be a pilgrim. 



By this time they were got to the Enchanted Ground, 
where the air naturally tended to make one drowsy. 



THE PILGRIM'S PROGRESS. 531 

And that place was all grown over with briers and 
thorns, excepting here and there, where was an en- 
chanted arbour, upon which if a man sits, or in which 
if a man sleeps, it is a question, some say, whether 
ever he shall rise or wake again in this world. Over 
this forest therefore they went, both one and another, 
and Mr. Great-heart went before, for that he was the 
guide; and Mr. Valiant-for-truth came behind, being 
rear-guard, for fear lest peradventure some fiend, or 
dragon, or giant, or thief, should fall upon their rear, 
and so do mischief. They went on here, each man 
with his sword drawn in his hand ; for they knew it 
was a dangerous place. Also they cheered up one 
another as well as they could. Feeble-mind, Mr. Great- 
heart commanded, should come up after him ; and Mr. 
Despondency was under the eye of Mr. Valiant. 

Now they had not gone far, but a great mist and 
darkness fell upon them all ; so that they could scarce, 
for a great while, see the one the other. Wherefore 
they were forced, for some time, to feel one for another 
by words ; for they walked not by sight. But any one 
must think, that here was but sorry going for the best 
of them all ; but how much worse for the women and 
children, who both of feet and heart were but tender ! 
Yet so it was, that through the encouraging words of 
him that led in the front, and of him that brought them 
up behind, they made a pretty good shift to wag along. 

The way also here was very wearisome, through dirt 
and slabbiness. Nor was there, on all this ground, so 
much as one inn or victualling-house wherein to refresh 
the feebler sort. Here, therefore, was grunting, and 
puffing, and sighing, while one tumbleth over a bush, 
another sticks fast in the dirt, and the children, some 



532 THE PILGRIM'S PROGRESS. 

of them, lost their shoes in the mire ; — while one cries 
out, I am down ; and another, Ho, where are you ? and 
a third, The bushes have got such fast hold on me, I 
think I cannot get away from them. 

Then they came at an arbour, warm, and promising 
much refreshing to the pilgrims; for it 
was finely wrought above-head, beautified 
with greens, furnished with benches and settles. It 
also had in it a soft couch, whereon the weary might 
lean. This, you must think, all things considered, was 
tempting ; for the pilgrims already began to be foiled 
with the badness of the way : but there was not one 
of them that made so much as a motion to stop there. 
Yea, for aught I could perceive, they continually gave 
so good heed to the advice of their guide, and he did 
so faithfully tell them of dangers, and of the nature of 
dangers when they were at them, that usually when 
they were nearest to them, they did most pluck up 
their spirits, and hearten one another to deny the flesh. 
the name of This arbour was called The Slothful's Friend, 
on purpose to allure, if it might be, some of 
the pilgrims there to take up their rest when weary.* 

* This view of the Enchanted Ground seems to vary from that which 
has been considered in the First Part. The circumstances of believers who 
are deeply engaged in business, and constrained to spend much time among 
worldly people, may here be particularly intended. This may sometimes 
be unavoidable ; but it is enchanted ground : many professors, fascinated 
by the advantages and connexions thus presented to them, fall asleep, and 
wake no more : and others are entangled by those thorns and briers, which 
' choke the word, and render it unfruitful.' The more soothing the scene 
the greater the danger, and the more urgent need is there for watchfulness 
and circumspection: the more vigilant believers are, the greater uneasiness 
will such scenes occasion them ; as they will be so long out of their proper 
element : and the weaker and more unestablished men are, the more apt 
will they be, in such circumstances, to yield to discouragement. The so- 
ciety and counsel of faithful ministers and Christian friends may help them 



THE GUIDE HAS 
i MAP LEADING 
O.M THE 



THE PILGRIM'S PROGRESS. 533 

I saw then in my dream, that they went on in this 
their solitary ground, till they came to a 
place at which a man is apt to lose his 
way. Now, though when it was light their guide could 
well enough tell how to miss those ways that led wrong, 
yet in the dark he was put to a stand 
But he had in his pocket a map of all ways ™°£ FR 
leading to or from the Celestial City; wherefore he 
struck a light, (for he never goes without his tinder- 
box also,) and takes a view of his book or map, 
which bids him to be careful in that place to turn to 
the right hand. And, had he not been careful here to 
look in his map, they had all, in probability, been 
smothered in the mud, for just a little before them, and 
that at the end of the cleanest way too, was a pit, 
none knows how deep, full of nothing but mud, there 
made on purpose to destroy the pilgrims in. 

Then thought I with myself, Who that goeth on 
pilgrimage but would have one of these god's book. 
maps about him, that he may look when he is at a 
stand which is the way he must take?* 

to get on : but they will often feel that their path is miry and slippery, en- 
tangling and perplexing, dark and wearisome to their souls. Yet if this be 
the case, their sighs, complaints, and prayers, are hopeful symptoms : but 
when worldly employments and connexions, which perhaps at first were in 
a sense unavoidable, induce prosperity, and men seek comfort from this 
prosperity, instead of considering it as a snare or burden, or improving it as 
a talent; then the professor falls asleep in the enchanted arbour. It be- 
hoves, however, all who love their souls, to shun that hurry of business, 
and multiplicity of affairs and projects, into which many are betrayed by 
degrees, in order to supply increasing expenses, that might be avoided by 
strict frugality and more moderate desires : for these things lade the soul 
with thick clay; are a heavy weight to the most upright; render a man's 
way doubtful and joyless; and 'drown many in destruction and perdition.' 
* This emblem inculcates the duty of constant attention to the precepts 
and counsels of Scripture, as well as reliance on its promises; and of an 



536 THE PILGRIM'S PROGRESS. 

Then the pilgrims desired with trembling to go for- 
ward ; only they prayed their guide to strike a light, 
that they might go the rest of their way by the help 

of the light of a lantern. So he struck a 

light, and they went by the help of that 
through the rest of this way, though the darkness was 
very great. 7 But the children began to be sorely weary, 
CEY and they cried out unto Him that loveth 

pilgrims to make their way more comfort- 
able. So by that they had gone a little farther, a wind 
arose, that drove away the fog; so the air became 
more clear. Yet they were not off (by much) of the 
Enchanted Ground; only now they could see one 
another better, and the way wherein they should walk. 
Now when they were almost at the end of this ground, 
they perceived that a little before them was a solemn 
noise, as of one that was much concerned. So they 
went on, and looked before them : and behold they saw, 
n as they thought, a man upon his knees, 

• with hands and eyes lifted up, and speak- 
ing, as they thought, earnestly to one that was above. 
They drew nigh, but could not tell what he said : so 
they went softly till he had done. When he had done, 
he got up, and began to run towards the Celestial City. 
Then Mr. Great-heart called after him, saying, Soho, 
friend ! let us have your company, if you go, as I 
suppose you do, to the Celestial City. So the man 
stopped, and they came up to him. But as soon as 

y 2 Pet. i. 19. 

searching the Scriptures, and in prayer ; lest we too should be overcome 
with a destructive sleep, and perish in this fascinating way. For scenes of 
worldly prosperity have detected the hypocrisy of many, who have long 
persevered in an unsuspected profession, amidst difficulties and trials. 



STANDFAST 
HIS KNEES ON THE 
ENCHANTED GROUND 



talk betwixt 
him 1sd sir. 

HONEST. 



THE PILGRIM'S PROGRESS. 537 

Mr. Honest saw him, be said, I know this man. Then 
said Mr. Valiant-for-truth, Pr'ythce, who is it ? It is 
one, said he, that comes from whereabout I THE ST0RY op 
dwelt. His name is Standfast; he is cer- sta * dfast - 
tainly a right good pilgrim. 

So they came up one to another. And presently 
Standfast said to old Honest, Ho, father Honest, are 
you there ? Ay, said he, that I am, as sure 
as you are there. Right glad am I, said 
Mr. Standfast, that I have found you on this road. 
And as glad am I, said the other, that I espied you on 
your knees. Then Mr. Standfast blushed, and said, 
But why, did you see me ? Yes, that I did, quoth the 
other, and with my heart was glad at the sight. Why, 
what did you think ? said Standfast. Think ! said old 
Honest ; what should I think ? I thought we had an 
honest man upon the road, and therefore should have 
his company by and by. If you thought not amiss, 
said Standfast, how happy am I ! But if I be not as I 
should, 'tis I alone must bear it. That is true, said the 
other; but your fear doth further confirm me that 
things are right betwixt the Prince of pilgrims and 
your soul. For He saith, "Blessed is the man that 
feareth always." 

Valiant. Well but, brother, I pray thee tell us what 
was it that was the cause of thy being upon 
thy knees even now ? was it for that some 
special mercy laid obligations upon thee, or how ? 

Stand. Why, we are, as you see, upon the Enchanted 
Ground; and as I was coming along, I ffH4TIT WAS THAT 

. . , f. r , , FETCHED HIM UPON 

was musing with myself or what a dan- his knees. 
gerous nature the road in this place was, and how many 
that had come even thus far on pilgrimage had here 
3S 



538 THE PILGRIM'S PROGRESS. 

been stopped and been destroyed. I thought also of 
the manner of the death with which this place de- 
stroyed men. Those that die here, die of no violent 
distemper : the death which such die is not grievous to 
them. For he that goeth away in a sleep, begins that 
journey with desire and pleasure. Yea, such acquiesce 
in the will of that disease. 

Then Mr. Honest interrupting him, said, Did you see 
the two men asleep in the arbour ? 

Stand. Ay, ay, I saw Heedless and Too-bold there ; 
and, for aught I know, there they will lie till they rot. z 
But let me go on with my tale. As I was thus musing, 
as I said, there was one in very pleasant attire, but old, 
who presented herself to me, and offered me three 
things, to wit, her body, her purse, and her bed. Now, 
the truth is, I was both weary and sleepy : I am also 
as poor as an owlet, and that perhaps the witch knew. 
Well, I repulsed her once and again, but she put by 
my repulses, and smiled. Then I began to be angry ; 
but she mattered that nothing at all. Then she made 
offers again, and said if I would be ruled by her, she 
would make me great and happy ; for, said she, I am 
the mistress of the world, and men are made happy by 
me. Then I asked her name, and she told me it was 
madam bubble or Madam Bubble. This set me further from 
her ; but she still followed me with entice- 
ments. Then I betook me, as you saw, to my knees, 
and with hands lifted up, and cries, I prayed to Him 
that had said he would help.* So just as you came up, 

z Prov. x. 7. 

* The case of Standfast shows us, that when believers feel the propensity 
of their hearts to yield to worldly proposals, it renders them jealous of them- 
selves, excites them to earnest prayer, and thus eventually tends to preserve 
them from the fatal delusions. 



THE PILGRIM'S PROGRESS. 539 

the gentlewoman went her way. Then I continued to 
give thanks for this my great deliverance ; for I verily 
believe she intended no good, but rather sought to 
make stop of me in my journey. 

Hon. Without doubt her designs were bad. But, 
stay, now you talk of her, methinks I either have seen 
her, or have read some story of her. 

Stand. Perhaps you have done both. 

Hon. Madam Bubble! Is she not a tall, comely 
dame, something of a swarthy complexion ? 

Stand. Right, you hit it; she is just such a one. 

Hon. Doth she not speak very smoothly, and give 
you a smile at the end of a sentence ? 

Stand. You fall right upon it again, for these are 
her very actions. 

Hon. Doth she not wear a great purse by her side, 
and is not her hand often in it, fingering her money, as 
if that was her heart's delight ? 

Stand. 'Tis just so ; had she stood by all this while, 
you could not more amply have set her forth before me, 
nor have better described her features. 

Hon. Then he that drew her picture was a good 
limner, and he that wrote of her said true. 

Great. This woman is a witch, and it is by virtue 
of her sorceries that this ground is enchanted, the world. 
Whoever doth lay his head down in her lap, had as 
good lay it down on that block over which the axe doth 
hang ; and whoever lay their eyes upon her beauty, are 
counted the enemies of God. a This is she that main- 
taineth in their splendour all those that are the enemies 
of pilgrims. Yea, this is she that hath bought off 
many a man from a pilgrim's life. She is a great 

a James iv. 4. 1 Jolin ii. 14, 15. 



540 THE PILGRIM'S PROGRESS. 

gossiper; she is always, both she and her daughters, 
at one pilgrim's heels or another, now commending, and 
then preferring the excellencies of this life. She is a 
bold and impudent slut: she will talk with any man. 
She always laugheth poor pilgrims to scorn, but highly 
commends the rich. If there be one cunning to get 
money in a place, she will speak well of him from house 
to house. She loveth banqueting and feasting mainly 
well ; she is always at one full table or another. She 
has given it out in some places that she is a goddess, 
and therefore some do worship her. She has her time, 
and open places of cheating; and she will say and 
avow it, that none can show a good comparable to hers. 
She promiseth to dwell with children's children, if they 
will but love her and make much of her. She will cast 
out of her purse gold like dust in some places and to 
some persons. She loves to be sought after, spoken 
well of, and to lie in the bosoms of men. She is never 
weary of commending her commodities, and she loves 
them most that think best of her. She will promise to 
some crowns and kingdoms, if they will but take her 
advice ; yet many hath she brought to the halter, and 
ten thousand times more to hell. 

Oh! said Standfast, what a mercy is it that I did 
resist her ; for whither might she have drawn me ! 

Great. Whither ! nay, none but God knows whither. 
But in general, to be sure, she would have drawn thee 
into many foolish and hurtful lusts, which drown men 
in destruction and perdition. b 'Twas she that set 
Absalom against his father, and Jeroboam against his 
master. 'Twas she that persuaded Judas to sell his 
Lord; and that prevailed with Demas to forsake the 




- 



THE PILGRIM'S PROGRESS. 541 

godly pilgrim's life. None can tell of the mischief 
that she doth. She makes variance betwixt rulers and 
subjects, betwixt parents and children, betwixt neighbour 
and neighbour, betwixt a man and his wife, betwixt a 
man and himself, betwixt the flesh and the spirit. 
Wherefore, good Mr. Standfast, be as your name is; 
and when you have done all, stand. 

At this discourse there was among the pilgrims a 
mixture of joy and trembling ; but at length they broke 
out and sang: 

What danger is the pilgrim in ! 

How many are his foes ! 
How many ways there are to sin 

No living mortal knows. 

Some in the ditch are spoiled, yea, can 

Lie tumbling in the mire : 
Some, though they shun the frying-pan, 

Do leap into the fire. 

After this, I beheld until they were come into the 
land of Beulah, where the sun shineth night and day. 
Here, because they were weary, they betook themselves 
a while to rest. And because this country was common 
for pilgrims, and because the orchards and vineyards 
that were here belonged to the King of the Celestial 
Country, therefore they were licensed to make bold 
with any of his things. But a little while soon refreshed 
them here ; for the bells did so ring, and the trumpets 
continually sound so melodiously, that they could not 
sleep, and yet they received as much refreshing as if 
they slept their sleep never so soundly. Here also all 
the noise of them that walked the streets was, More 
pilgrims are come to town ! And another would 
answer, saying, And so many went over the water, and 



DEATH B 


1TTER TO 


THE FLi 


ESH, 


BUT 


SWEET 


TO 


THE 


SOUL. 







542 THE PILGRIM'S PROGRESS. 

were let in at the golden gates to-day ! They would 
cry again, There is now a legion of shining ones just 
come to town, by which we know that there are more 
pilgrims upon the road ; for here they come to wait for 
them, and to comfort them after all their sorrow. 
Then the pilgrims got up, and walked to and fro. But 
how were their ears now filled with heavenly noises, 
and their eyes delighted with celestial visions ! In this 
land they heard nothing, saw nothing, felt nothing, 
smelt nothing, tasted nothing, that was offensive to 
their stomach or mind ; only when they tasted of the 
water of the river over which they were 
to go, they thought that it tasted a little 
bitterish to the palate; but it proved sweet when it 
was down.* 

In this place there was a record kept of the names 

of them that had been pilgrims of old, and a history 

of all the famous acts that they had done. It was here 

death has its also much discoursed, how the river to 

EBBINGS AND FLOW- 
IN GS, LIKE THE TIDE. some } ia( j }j a d its flowings, and what 

ebbings it has had while others have gone over. It 
has been in a manner dry for some, while it has over- 
flowed its banks for others. 

In this place the children of the town would go into 

* The lively exercise of faith and hope, the anticipation of heavenly feli- 
city, and the consolations of the Holy Spirit, soon make the heliever forget 
his conflicts and sorrows, or only remember them to enhance his grateful 
joy. This description represents the happy state of those that live in places, 
favoured with many lively Christians, united in heart and judgment; and 
where instances of persons dying triumphantly are often reported or wit- 
nessed. It has frequently been observed, that aged believers, in such 
circumstances, have been remarkably delivered from fears and temptations, 
and animated by the hopes and earnests of heaven ; so that while death 
seemed bitter to nature, it became pleasant to the soul, to think of the joy 
and glory that would immediately follow it. 



THE PILGRIM'S PROGRESS. 543 

the King's gardens, and gather nosegays for the pil- 
grims, and bring them to them with much affection. 
Here also grew camphire, with spikenard and saffron, 
calamus, and cinnamon, with all the trees of frankin- 
cense, myrrh, and aloes, with all chief spices. With 
these the pilgrims' chambers were perfumed while they 
stayed here ; and with these were their bodies anointed, 
to prepare them to go over the river when the time 
appointed was come. 

Xow, while they lay here, and waited for the good 
hour, there was a noise in the town that there was a post 
come from the Celestial City, with matter a messenger of 

DEATH SENT TO 

of great importance to one Christiana, CHRISTli!,i - 
the wife of Christian the pilgrim. So inquiry was 
made for her, and the house was found out where she 
was. So the post presented her with a letter. The 
contents were, Hail, good woman; I bring his message 
thee tidings that the Master calleth for thee, and expect- 
eth that thou shouldst stand in his presence, in clothes 
of immortality, within these ten days. 

When he had read this letter to her, he gave her 
therewith a sure token that he was a true messenger, 
and was come to bid her make haste to be gone. The 
token was, an arrow with a point sharpened with love, 
let easily into her heart, which by degrees wrought so 
effectually with her, that at the time appointed she 
must be gone.* 



* These messengers seem to be merely emblems of the different 
or decays, by which the Lord takes down the earthly tabernacle, when he 
sees good to receive the souls of his people into his immediate presence. In 
plain language, it was reported that Christiana was sick and near death, 
and she herself became sensible of her situation. ' The arrow sharpened 
by love,' implies, that the time, manner, and circumstances of the believer's 
death are appointed by Him ' who loved us, and gave himself for us :' He, 
as it were, says to the dying saint, ' It is I, be not afraid.' 



544 THE PILGRIM'S PROGRESS. 

When Christiana saw that her time was come, and 
D ea H t°h W i S ™ l them that she was the first of this company 
todob'dtto d t ie! nq that was to go over, she called for Mr. 
Great-heart her guide, and told him how matters were. 
So he told her he was heartily glad of the news, and 
could have been glad had the post come for him. 
her speech to her Then she bid him that he should give 
advice how all things should be prepared 
for her journey. So he told her, saying, Thus and thus 
it must be, and we that survive will accompany you to 
the river side. 

Then she called for her children, and gave them her 
to her children, blessing, and told them that she had read 
with comfort the mark that was set in their foreheads, 
and was glad to see them with her there, and that they 
had kept their garments so white. Lastly, she be- 
queathed to the poor that little she had, and commanded 
her sons and daughters to be ready against the mes- 
senger should come for them. 

When she had spoken these words to her guide, and 
to her children, she called for Mr. Valiant- 
for-truth, and said unto him, Sir, you 
have in all places showed yourself true-hearted; be 
faithful unto death, and my King will give you a crown 
of life. I would also entreat you to have an eye to 
my children ; and if at any time you see them faint, 
speak comfortably to them. For my daughters, my 
sons' wives, they have been faithful, and a fulfilling of 
the promise upon them will be their end. But she gave 
to mr. standfast. Mr. Standfast a ring. 

Then she called for old Mr. Honest, and said of him, 
to old honest. "Behold an Israelite indeed, in whom is 
no guile." Then said he, I wish you a fair day when 



THE PILGRIM'S PROGRESS. 515 

you set out for Mount Sion, and shall be glad to see 
that you go over the river dryshod. But she answered, 
Come wet, come dry, I long to be gone ; for however 
the weather is in my journey, I shall have time enough 
when I come there to sit down and rest me and dry me. 

Then came in that good man Mr. Ready-to-halt, to 
see her. So she said to him, Thy travel 
hitherto has been with difficulty ; but that 
will make thy rest the sweeter. But watch, and be 
ready ; for at an hour when ye think not, the messenger 
may come. 

After him came Mr. Despondency and his daughter 
Much-afraid; to whom she said, You ouo;ht to mr. despon- 

° DENCY AND HIS 

with thankfulness for ever to remember DinaHm - 
your deliverance from the hands of Giant Despair, and 
out of Doubting-castle. The effect of that mercy is, 
that you are brought with safety hither. Be ye watchful, 
and cast away fear ; be sober, and hope to the end. 

Then she said to Mr. Feeble-mind, Thou wast 
delivered from the mouth of Giant Slay-good, T0 MR . FEEBLB . 
that thou mightest live in the light of the 
living, and see thy King with comfort. Only I advise 
thee to repent of thine aptness to fear and doubt of 
his goodness, before he sends for thee; lest thou 
shouldst, when he comes, be forced to stand before 
him for that fault with blushing.* 



* The address made by Christiana to each of the company, and the cir- 
cumstances of her passing the river, are well deserving of attention ; but 
require no comment. When such believers as have long walked honourably, 
are enabled to bear a dying testimony to the truth, and to recommend the 
ways of the Lord with the last remains of their breath, a great effect will 
often be produced : but the confidence of some professors, in these circum- 
stances, has a very different tendency. Many excellent persons, however, 
are incapacitated from speaking much in their last hours; and we ought by 
3T 



ier last day, i 
ianner of dep 

?URE. 



546 THE PILGRIM'S PROGRESS. 

Now the day drew on that Christiana must be gone. 
So the road was full of people to see her 
take her journey. But, behold, all the 
banks beyond the river were full of horses and chariots, 
which were come down from above to accompany her 
to the city gate. So she came forth, and entered the 
river, with a beckon of farewell to those that followed 
her. The last words that she was heard to say were, 
I come, Lord, to be with thee and bless thee ! So her 
children and friends returned to their place, for those 
that waited for Christiana had carried her out of their 
sight. So she went and called, and entered in at the 
gate with all the ceremonies of joy that her husband 
Christian had entered with before her. At her depar- 
ture, the children wept. But Mr. Great-heart and Mr. 
Valiant played upon the well-tuned cymbal and harp for 
joy. So all departed to their respective places.* 

In process of time, there came a post to the town 
MR . ready-to-halt again, and his business was with Mr. 
Ready-to-halt. So he inquired him out, 
and said, I am come from Him whom thou hast loved 
and followed, though upon crutches ; and my message 
is to tell thee that he expects thee at his table to sup 
with him in his kingdom, the next day after Easter; 

no means to judge of men's characters on these grounds : for it is remark- 
able, that the Scripture is generally silent about the manner in which its 
worthies terminated their lives ; and a very few exceptions are found to this 
rule. We are particularly instructed in the nature of their faith, and its 
effects upon their conduct during life ; and thence we may assuredly infer, 
that they died in the Lord, and entered into rest. 

* The happy death of an eminent Christian is a loss to relatives and 
connexions, to the church and the community; and in this view may be 
lamented : but it often yields great encouragement to ministers and other 
spectators of the interesting scene, and excites their adoring praise and 
thanksgivings. 



THE PILGRIM'S PROGRESS. 547 

wherefore prepare thyself for this journey.* Then he 
also gave him a token that he was a true messenger, 
saying, " I have broken thy golden bowl, and loosed 
thy silver cord." c t 

After this, Mr. Ready-to-halt called for his fellow- 
pilgrims, and told them, saying, I am sent for, and God 
shall surely visit you also. So he desired Mr. Valiant 
to make his will. And because he had nothing to be- 
queath to them that should survive him but his crutches 
and his good wishes, therefore thus he said, promises. 
These crutches I bequeath to my son that shall tread 
in my steps, with an hundred warm wishes that his will. 
he may prove better than I have been. Then he 
thanked Mr. Great-heart for his conduct and kindness, 
and so addressed himself to his journey. When he 
came to the brink of the river he said, Now I shall 
have no more need of these crutches, since yonder are 
chariots and horses for me to ride on. The last words 
he was heard to say were, Welcome, life ! his last words. 
So he went his way. 

After this, Mr. Feeble-mind had tidings brought him 

c Eccles. xii. 6. 

* Evident decays of natural powers as effectually convince the observing 
person that death approaches, as if a messenger had been sent to inform 
him. But men in general cling to life, wilfully overlook such tokens, and 
try to keep up to the last the vain hope of recovering; and others, by a kind 
of cruel compassion, soothe them in the delusion: so that numbers die 
suddenly of chronical disorders, even as if they had been shot through the 
heart. Perhaps, however, the author had some reference to those inexpli- 
cable presages of death, which some persons evidently experience. 

f These tokens are taken from a well-known portion of Scripture ; but it 
would be inconsistent with the plan of this work, to enter on a particular 
explanation of them. The dealings of the Lord are here represented, as 
uniformly gentle to the feeble, trembling, humble believers; and the cir- 
cumstances of their deaths comparatively encouraging and easy. 



548 THE PILGRIM'S PROGRESS. 

feeble-mind that the post sounded his horn at his chamber- 
door. Then he came in, and told him, saying, 
I am come to tell thee that thy Master hath need of 
thee, and that in a very little time thou must behold his 
face in brightness. And take this as a token of the 
truth of my message : " Those that look out at the 
windows shall be darkened." Then Mr. Feeble-mind 
called for his friends, and told them what errand had 
been brought unto him, and what token he had received 
of the truth of the message. Then he said, Since I 
have nothing to bequeath to any, to what purpose 
should I make a will 1 As for my feeble mind, that I 
he makes no will, will leave behind me, for that I shall have 
no need of in the place whither I go, nor is it worth 
bestowing upon the poorest pilgrims : wherefore, when 
I am gone, I desire that you, Mr. Valiant, would bury 
it in a dunghill. This done, and the day being come 
on which he was to depart, he entered the river as the 
his last words, rest. His last words were, Hold out, faith 
and patience ! So he went over to the other side. 

When days had many of them passed away, Mr. 
Despondency was sent for ; for a post was come, and 
mr. despondency brought this message to him: Trembling 
man ! these are to summon thee to be 
ready with the King by the next Lord's day, to shout 
for joy for thy deliverance from all thy doubtings. 
And, said the messenger, that my message is true, take 
this for a proof: so he gave him a grasshopper to be 
a burden unto him. d 

Now, Mr. Despondency's daughter, whose name was 

his daughter Much-afraid, said, when she heard what was 

done, that she would go with her father. 

d Eccles. xii. 5. 



THE PILGRIM'S PROGRESS. 549 

Then Mr. Despondency said to his friends, Myself and 
my daughter you know what we have been, and how 
troublesomely we have behaved ourselves in every 
company. My will and my daughter's is, that n IS will. 
our desponds and slavish fears be by no man ever 
received, from the day of our departure for ever; for I 
know that after my death they will offer themselves to 
others. For to be plain with you, they are ghosts 
which we entertained when we first began to be pilgrims, 
and could never shake them off after ; and they will 
walk about, and seek entertainment of the pilgrims: 
but for our sakes, shut the doors upon them. When 
the time was come for them to depart, they went up to 
the brink of the river. The last words of his last words. 
Mr. Despondency were, Farewell, night; welcome, day ! 
His daughter went through the river singing, but none 
could understand what she said. 

Then it came to pass a while after, that there was a 
post in the town that inquired for Mr. Honest. So he 
came to the house where he was, and delivered to his 
hand these lines : Thou art commanded to be MR U0NEST 
ready against this day sevennight, to present 
thyself before thy Lord, at his Father's house. And 
for a token that my message is true, " All the daughters 
of music shall be brought low." 6 Then Mr. Honest 
called for his friends, and said unto them, I die, but 
shall make no will. As for my honesty, it shall HE MAKE3 
go with me; let him that comes after be told of N ° W1LL ' 
this. When the day that he was to be gone was come, 
he addressed himself to go over the river. Now, the 
river at that time overflowed its banks in some places ; 
but Mr. Honest in his life-time had spoken to one 



e Eccles. xii. 4. 



550 THE PILGRIM'S PROGRESS. 

good-conscience Good-conscience to meet him there, the 

HELPS MR. HONEST 

over the river, w hj c h he a ] so (\[^ an d lent him his hand, 
and so helped him over. The last words of Mr. 
Honest were, Grace reigns ! So he left the world. 

After this it was noised abroad that Mr. Valiant-for- 
truth was taken with a summons by the 
same post as the other, and had this for a 
token that the summons was true, " That his pitcher 
was broken at the fountain." f When he understood it, 
he called for his friends, and told them of it. Then 
said he, I am going to my Father's ; and though with 
great difficulty I have got hither, yet now I do not re- 
pent me of all the trouble I have been at to arrive 
where I am. My sword I give to him that shall succeed 
his will, me in my pilgrimage, and my courage and skill 
to him that can get it. My marks and scars I carry 
with me, to be a witness for me that I have fought His 
battles who now will be my rewarder. When the day 
that he must go hence was come, many accompanied 
him to the river-side, into which as he went he said, 
" Death, where is thy sting ?" And as he went down 
his last deeper, he said, "Grave, where is thy victory?" 
So he passed over, and all the trumpets sounded 
for him on the other side. 

Then there came forth a summons for Mr. Standfast. 
mr. standfast. This Mr. Standfast was he that the rest of 
the pilgrims found upon his knees in the Enchanted 
Ground. And the post brought it him open in his 
hands ; the contents thereof were, that he must prepare 
for a change of life, for his Master was not willing that 
he should be so far from him any longer. At this Mr. 
Standfast was put into a muse. Nay, said the messen- 

f Eccles. xii. 6. 



THE PILGRIM'S PROGRESS. 551 

ger, you need not doubt of the truth of my message; 
for here is a token of the truth thereof: " Thy wheel 
is broken at the cistern." Then he called to him Mr. 
Great-heart, who was their guide, and said 
unto him, Sir, although it was not my hap 
to be much in your good company during the days of 
my pilgrimage, yet, since the time I knew you, „, SPEECII 
you have been profitable to me. When I 
came from home, I left behind me a wife and five small 
children ; let me entreat you at your return, (for I 
know that you go and return to your Master's house, 
in hopes that you may yet be a conductor to more of 
the holy pilgrims,) that you send to my family, and let 
them be acquainted with all that hath and HIS ERRAND T0 
shall happen unto me. Tell them moreover 
of my happy arrival at this place, and of the present 
and late blessed condition I am in. Tell them also of 
Christian and Christiana his wife, and how she and her 
children came after her husband. Tell them also of 
what a happy end she made, and whither she is gone. 
I have little or nothing to send to my family, unless it 
be prayers and tears for them ; of which it will suffice 
that you acquaint them, if peradventure they may 
prevail. 

When Mr. Standfast had thus set things in order, 
the time being come for him to haste him away, he also 
went down to the river. Now there was a great calm 
at that time in the river; wherefore Mr. Standfast, 
when he was about half way in, stood a while, and 
talked with his companions that had waited upon him 
thither. And he said, This river has been a IIts L , ST 
terror to many ; yea, the thoughts of it also 
have often frightened me ; but now methinks I stand 



552 THE PILGRIM'S PROGRESS. 

easy ; my foot is fixed upon that on which the feet of 
the priests that bare the ark of the covenant stood 
while Israel went over Jordan/ The waters indeed 
are to the palate bitter, and to the stomach cold ; yet 
the thoughts of what I am going to, and of the conduct 
that waits for me on the other side, do lie as a glowing 
coal at my heart. I see myself now at the end of my 
journey ; my toilsome days are ended. I am going to 
see that head that was crowned with thorns, and that 
face that was spit upon for me. I have formerly lived 
by hearsay and faith; but now I go where I shall live 
by sight, and shall be with him in whose company I 
delight myself. I have loved to hear my Lord spoken 
of; and wherever I have seen the print of his shoe in 
the earth, there I have coveted to set my foot too. 
His name has been to me as a civet-box ; yea, sweeter 
than all perfumes. His voice to me has been most 
sweet ; and his countenance I have more desired than 
they that have most desired the light of the sun. His 
words I did use to gather for my food, and for antidotes 
against my faintings. He hath held me, and hath kept 
me from mine iniquities; yea, my steps hath he 
strengthened in his way.* 



* This speech has been justly admired, as one of the most striking 
passages in the whole work : but it is so plain, that it only requires an 
attentive reader. It may, however, be worthy of our observation, that in 
all the instances before us the Pilgrims are represented as resting their 
only dependence, at the closing scene, on the mercy of God, through the 
righteousness and atonement of his Son : and yet recollecting their con- 
scious integrity, boldness in professing and contending for the truth, love to 
the cause, example, and words of Christ, obedience to his precepts, delight 
in his ways, preservation from their own iniquities, and consistent behaviour, 
as evidences that their faith was living, and their hope warranted ; and in 
this way the retrospect conduced to their encouragement. Moreover, they 



THE PILGRIM'S PROGRESS. 553 

Now, while he was thus in discourse, his countenance 
changed ; his strong man bowed under him : and after 
he had said, Take me, for I come unto thee, he ceased 
to be seen of them. 

But glorious it was to see how the open region was 
filled with horses and chariots, with trumpeters and 
pipers, with singers and players upon stringed instru- 
ments, to welcome the pilgrims as they went up, and 
followed one another in at the beautiful gate of 
the city.* 

al] concur in declaring, that while they left their infirmities behind them, 
they should take their graces along with them, and that ' their works would 
follow them.' Thus the scriptural mean is exactly maintained, between 
those who place their supposed good works as the foundation of their hope ; 
and those, who would exclude even real good works from being so much as 
looked upon, as evidential of saving faith, or as in any way giving encour- 
agement to the believer in his dying hour. 

* The view given in this place, of the peaceful and joyful death of the 
Pilgrims, cannot but affect every reader in some degree ; and many perhaps 
may be ready to say, ' Let me die the death of the righteous, and let my last 
end be like his :' but, except they make it their principal concern to live the 
life of the righteous, such a wish will most probably be frustrated ; and 
every hope grounded on it is evidently presumptuous, as the example of 
Balaam sufficiently proves. If any man, therefore, doubt whether this 
allegory do indeed describe the Rise and Progress of religion in the soul ; 
the beginning, continuance, and termination of the godly man's course to 
heaven ; let him diligently search the Scriptures, and fervently pray to God, 
from whom alone ' cometh every good and perfect gift.' to enable him to 
determine this question. But let such as own themselves to be satisfied that 
it does, beware lest they rest on this assent and notion, in the pleasure of 
reading an ingenious work on the subject, or in the ability of developing 
many of the author's emblems. Let them beware, lest they be fascinated, 
as it were, into a persuasion, that they actually accompany the Pilgrims in 
the life of faith, and walking with God, in the same measure, as they keep 
pace with the author, in discovering and approving the grand outlines of his 
plan. And let every one carefully examine his state, sentiments, experi- 
ence, motives, tempers, affections and conduct, by the various characters, in- 
cidents, and observations, that pass under his review ; assured that this is a 
matter of the greatest consequence. We ought not indeed to call any man 
master, or subscribe absolutely to all his sentiments ; yet the diligent 
3U 



554 THE PILGRIM'S PROGRESS. 

As for Christiana's children, the four boys that 
Christiana brought, with their wives and children, I did 
not stay where I was till they were gone over. Also, 
since I came away, I heard one say that they were yet 
alive, and so would be for the increase of the church 
in that place where they were, for a time. 

Should it be my lot to go that way again, I may give 
those that desire it an account of what I here am silent 
about. Meantime I bid my reader 

Farewell. 

practical student of Scripture can scarcely doubt, but that the warnings, 
counsels, and instructions of this singular work, agree in general with that 
sacred touchstone ; or that characters and actions will at last be approved or 
condemned by the Judge of the world, in a great degree according to the sen- 
tence passed on them in this wise and faithful book. The Lord grant that 
the readers of these observations 'may find mercy in that day,' and be 
addressed in these gracious words, ' Come, ye blessed of my Father, inherit 
the kingdom prepared for you, from the foundation of the world." 



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